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B E 7TE BSfcD 






or THE 

ISritiSl) anH foreign 93iMe^ocietr' 








Add thou not unto his words, lest he reprove thee, and thou be found a 
liar." — Prov. xxx. 6. 

Shouldst thou help the ungodly, and love them that hate the Lord ?" — 
2 Chron. xix. 2. 





Price Two Shillings and Sixpence. 






J. Authenticity of the Scriptures, . . . * . I 

?. Addition of the Apocrjrpha, . . . . . i8 

3. Letter to one of the Secretaries of the Bible Society, . . 16 

4. Minutes of the Edinburgh Bible Society. . . .21 

chaptj;r II. 

1. Answer to Mr Simeon, ..... 26 

2. Rules of the Bible Society, . . . . . 27 

3. Circumcision of Timothy, ..... 43 

4. Meats offered to Idols, ..... 49 


1. Review of a Letter from a Swedish Nobleman, . . &6 

2. L. Van Ess, ... 58 

S. — ^_ Paris, . . . .65 

4. »_^ Professor Keiffer, ... 68 

5. Testimonies to the practicability of circvilating the Bible without the 

Apocrypha, ..... T4 


1. The question of adding the Apocrypha to the Scriptures, . 86 

{Character and Inspiration of . . .69 

Additions to them prohibited ... 94 



r Claims Inspiration, . • • .96 

3. Apocrypha. < Not Canonical, • • .97 

/Accursed, ^ . . • • 101 

4. Adulteration of the Scriptures by the Bible Society, * . 107 


1. Abuses in the Administration of the Bible Society, * .114 

2. Character of Bible Societies on the Continent, . * .117 

3. Lausanne edition of the Bible, . . • • .121 

4. Strasburg Preface, . . • • * .124 

5. Additions of Notes and Comments, . . • .130 

6. Evils arising from the State of the Foreign Societies . • 133 

7. Necessity of Reformation in the Bible Society, . . .138 

8. Duty of Christians to circulate the Scriptures, . . .144 


Since the following pages went to pressj it has 
been reported that the Sub-committee of the Bri- 
tish and Foreign Bible Society have resolved to 
propose to the General Meethig, that its funds 
shall no longer be applied to the printing of tlie 
Apocrypha. Supposing the report to be correct, 
it does not render this publication the less neces- 
sary. It remains to be seen whether the line of 
conduct finally adopted, shall be such as to pre» 
vent the funds of the Bible Societies of Britain 
from being indirectly instrumental in aiding the 
circulation of the Apocrypha by the Foreign So- 
cieties. It is said that some of the leading mem- 
bers of the Committee have agreed to the pro- 
posal, not from being convinced that the former 
practice of the Society was improper, but in de- 
ference to public opinion. This is low ground, 
and very likely to be abandoned if the discussion 
should hereafter be revived. It is therefore ne- 
cessary to call the attention of the public to the 
magnitude of the question, and, by proving not 
only the unlawfulness of making any addition 
to the Scriptures, but also the practicability of cir- 
culating the Bible on the Continent without the 


Apocrypha, to secure the entire and permanent dis- 
continuance of a practice which cannot be too 
severely condemned. 

It is also proper to expose those false principles, 
and dangerous misapplications of Scripture, which 
appear in Mr Simeon's pamphlet, published in de- 
fence of the circulation of the Apocrypha, in an- 
swer to the Statement of the Edinburgh Bible 

A further object is to correct the wrong impres- 
sions which the public may have received by the 
extracts of four letters from abroad, in the Cam- 
bridge Remarks, as well as to counteract the in- 
fluence of that publication and the pernicious tend- 
ency of some of its reasonings. 

It is likewise important to direct the attention 
of the Supporters of the British and Foreign Bible 
Society to those abuses in the administration of its 
affairs on the Continent of Europe, which, although 
little known to theiVuxiliary Societies in this coun- 
try, are very seriously counteracting the object it 
has in view in the circulation of the Scriptures. 
This subject, entirely distinct from that of the A- 
pocrypha, demands the attention of those Societies, 
and requires to be fully investigated. 

The questions involved in the discussion of the 
above topics are not of local or temporary interest : 
all of them enter deeply into the system of Divine 
Revelation, and are of much practical concern to 
every Christian. 

Edinburgh, November 1825. 








Amidst the various proofs with which we are surrounded 
of man's alienation from God, none is more striking than 
his conduct in regard to religion. The Lord was pleased 
to reveal himself to fallen man as the just God and the 
Saviour, and to encourage his apostate creature to confide 
in his mercy. But, notwithstanding his condescension, a 
very few generations were sufficient almost to eradicate the 
knowledge of God from the earth, — and the human race, 
with the exception of one family, was, in consequence, 
swept away by the flood. 

The descendants of Noah, unawed by this catastrophe, 
did not retain God in their knowledge, but changed the 
image of the incorruptible God into an image made like 
to corruptible man, and to birds and fourfooted beasts, and 
creeping things. Even that nation which the Lord chose 
to be his witnesses, to be the salt of the earth, and the 
light of the world, changed his judgments into wicked- 
ness; and, with the exception of a very smaU remnant, 
cast off their allegiance to the God of Israel. 


At length the Saviour appeared ; the kingdom of God 
was taken from the Jews, and the gospel was preached to 
the Gentiles, for the obedience of faith. Its progress was 
rapid and extensive : many were brought from darkness 
to light, and from the power of Satan to God. The sound 
of the apostles went into all the earth, and their words to 
the end of the world. Iia tfie mean time the enemy was 
not idle, and the tares which he sowed soon made th^r 
appearance. The mystery of iniquity was discernible in 
the Apostolic age, and it continued to work till the man 
of sin was established on his throne, and the religion of 
Jesus changed into an unshapely mass of gross idolatry 
and degrading superstition. 

But the Lord's counsel shall stand, and he will do all 
hrs plea^re. He has given to his Son the heathen for his 
inheritaTrce, and tbe uttermost parts of the earth for a pos- 
session. For the accomplishment of this promise, he has 
made ample provision by inspiring holy men to commit to 
wrilting the revelation of his will ; so that, notwithstanding 
all »the corruptions of religion, aw mfallible (Standard is pro- 
vided, — ^a stamdard untainted by error, and unalloyed with 
falsehood, by Vhieh w^e may try every doctrine, and de- 
ted: -every imposition; «nd thus the mind of Christ is com- 
Biunicated to us on whom the ends of the world are come. 

This holy book is the palladium of our rebellious world. 
Take its divine Author, it is imperishable. " The word of 
the "Lord endureth for ever :"" it is the incorruptible seed 
of the new and spiritual creation, which is the chief of the 
ways 0^ *God, and therefore he hath " magnified his word 
^bove all his name."* Hence neither the indifference nor 
the widkedness of man has been permitted to corrupt its 
purity, or suHy its lustre. It has, for a season, been made 
void by'vain traditionsj — it has been taken out of the hands 
of the people, m\d has appeared to be almost forgotten ; 
btrt, *ihough heaven ;and earth shall ipoBB away, the woni 
df ^ofl shetU Temadti until it accomplish his gracious pur- 
poses towards this wTiful world. 


WhJle ihe preservation of the Scriptures is thus infiaHibly 
secured, it is no less the incumbent duty of all, into whose 
hands they may come, to beware of countenancing any 
measure whidi has a tendency to corrupt them, lest haply 
we \ye found to fight against God. 

The Holy Scriptures were delivered to the first Chris- 
tians pure and unadulterated ; but although any addition 
is excluded by their nature, and by their language express- 
ly prohibited, yet, after a few centuries had elapsed, the 
Apocrypha, a volume of spuiious writings, usurped, at first, 
a suspicious affinity to the sacred record ; was afterwards 
joined with it ; and, at length, in the progress of the mystery 
of iniquity, became actually incorporated as a part of holy 
writ. At the era of the Reformation this flagrant evil re- 
ceived a check, but was by no means wholly eradicated. 
The reformers, although they denied that the Apocrypha 
formed a part of the sacred volume, yet allowed it to re- 
tain that place which at first had been conceded to it, as a 
useful api^endage for " example of life, and instruction of 
manners.*" This unlawful ground the Apocryphal writ- 
ings have, ever since their time, extensively occupied ; and, 
for several years, they have been sanctioned, in all the 
various forms of their usurpation, by the British and Fo- 
reign Bible Society, without the knowledge of its supporters. 

To arrest this wide-spreading mischief, attempts, for a con- 
siderable time past, have been made in private ; but every 
means hitherto used having proved ineffectual, the matter 
has at length been brought before the public, and has now 
given rise to a very important discussion. As the subject 
stands especially connected with that part of Scripture called 
the Old Testament, a brief view of the proof of its authen- 
ticity may not be deemed superfluous. 

It was the chief advantage of the Jews that to them were 
committed the oracles of God, and it is their highest com- 
mendation that they were faithful to this trust. With 
whatever faults they are justly chargeable, no accusation 
can be preferred against them as guardians of the Scrip- 


tures, which Vere delivered in such a manner as tb pre- 
chide the possibihty of any mistake respecting their divine 

The plainest directions were given to the Jews for ascer- 
taining the truth of the mission of those who declared them- 
selves prophets ; and although false prophets did arise, and 
for a time obtained a degree of influence, their wickedness 
was exposed by the failure of their predictions, or by the 
judgments of God inflicted on them, as in the case of 
Hananiah. During the whole period from Moses to 
Malachi, a succession of prophets was raised up, under 
whose direction the word of God w^as infallibly distinguish- 
ed from all counterfeits ; and by their means, in connexion 
with the visible interference of the God of Israel in punish- 
ing those who made the people trust in a lie, the Scriptures 
were preserved pure and unadulterated. The books which 
compose the Old Testament were accordingly held by the 
Jews, in every age, to be the genuine works of those persons 
to whom they were ascribed, and to have been universally 
and exclusively, without any addition or exception, written 
under the immediate influence of the Spirit of God. These 
writings they preserved with the greatest veneration ; at 
the same time they carefully guarded against receiving 
along with them any Apocryphal or uninspired books. 

We are assured by Josephus, that, although there were 
innumerable books among the Jews, they received none 
but twenty-two as divine. *' We have," says he, " two- 
and-twenty books which are to be believed as of divine 
authority, and which comprehend the history of all ages : 
five belong to Moses, which contain the origin of man, and 
the tradition of the succession of generations down to his 
death. — During so many ages no one has dared to add any 
thing to the twenty-two books, or to take any thing from 
them, or to alter any thing in them ; for it is implanted in 
the nature of all Jews, immediately from their birth, to 
consider these books as the oracles of God ; to adhere to 
them, and, if occasion should require, cheerfully to die for 


iheii- sake." Josephus has given a list of these books an 
they stood in his time, and as they had been transmitted 
for ages. These are precisely the same which from the 
beginning have been received by Christians, and which are 
still acknowledged by the modern Jews. 

Owing to the important connexion subsisting between 
the Old and New Testaments, the early Christian writers 
carefully examined the authenticity of the Jewish Scrip- 
tures. In the second century, Melito, Bishop of Sardis, 
travelled to the East on purpose to investigate the subject. 
The learned Origcn, in the third century, gives a .list of 
the twenty-two books. Athanasius, in the fourth century, 
specifies the twenty-two canonical books, which he says 
" are received by the whole church.*" Gregory Nazi- 
anzen and Jerome affirm that the twenty-two books alone 
were received as canonical. This fact is confirmed by the 
council of Laodicea in the year 363. To all this it is 
importajit to add, that there is no contradictory testimony. 

On such indubitable proofs does our conviction of the 
authenticity of the Old Testament Scriptures repose. But, 
clear and satisfactory as these testimonials are, they are 
neither the only ones nor the highest to which we can 
appeal. The grand and conclusive evidence to every 
Christian on this subject is, that the Jewish canon was 
sanctioned by Jesus Christ. The Scriptures as held by the 
Jews, were acknowledged by the Lord and his apostles, who 
frequently appealed to them, and never once intimated 
that they had been changed or corrupted in the smallest 
degree. Thus, previously to the rejection of the Jewisli 
people, the Son of God stamped, with his authority, that 
part of revelation which had been committed to them. It 
is the characteristic of his Gospel, that it is preached to the 
poor ; and he has so ordered it that the authenticity of 
that word, by which all are to be judged, should not be a 
matter of doubtful disputation. 

We have noticed the care with which the earliest Chris- 
tian writers examined the authenticity of the Old Testa- 

raeoC Scriptures. Those who succeeded them were not, 
however, so scrupulous as their predecessors and the con- 
sequence was, that those writings, which are called Apocry- 
phal, were at length connected with the books of the Old 
Testament, first added and afterwards intermingled with 

Of the Apocryphal books, Home, in his introduction to 
the critical Study and Knowledge of the Holy Scriptures, 
says, — " They are not mentioned in the Catalogue of in- 
spired writings, made by Melito, Bishop of Sardis, who 
flourished in the second century, nor in those of Origen, in 
the third century, of Athanasius, Hilary, Ciril of Jerusalem, 
Epiphanius, Gregory Nazianzen, Amphilochius, Jerome, 
Rufinus, and others of the fourth century ; nor in the cata- 
logue of the canonical books recognized by the council of 
Laodicea, held in the same century, whose canons were re- 
ceived by the Catholic Church ; so that, as Bishop Burnet 
well observes, " we have the concurring sense of the whole 
church of God in this matter."" To this decisive evidence 
against the canonical authority of the Apocryphal books, we 
may add, that they were never read in the Christian Church 
until the fourth century, when, as Jerome informs us, 
they were read " for example of life and instruction of 
manners, but were not applied to establish any doctrine.'^ 

The consequence of the admission of these uninspired 
books to be read in the churches along with the word of 
God, although at first carefully distinguished from it, might 
have been easily foreseen. In a little time they came to 
be intermingled with the Sacred record, and afterwards to 
be received as a part of it. " From the middle of the 
fourth century, (or, perhaps, earlier)"" says Mr Gorham, 
" till 1534, they took their place in the Sacred volume, 
intermingled, indeed, but avowedly as human writings. From 
that period to the present moment they have usurped the 
name of inspired Scriptures in the Bibles of Roman Cath- 
olics."" This " impious violation,'"* (as he most properly 
terms it) " of the integrity of the insfured word" originated 


in the decree of the council of Trent, session iv. 1546, 
which he quotes as follows . 

" The sacred, oecumenical, and general synod of Trent 
.... having this object perpetually in view, that errors being 
removed, the real purity of the gospel may be preserved in 
the church ; which, promised aforetime by the Prophets in 
the Holy Scriptures, our Lord Jesus Christ, the Son of 
God, first promulgated by his own mouth, and afterwards 
ordained to be preached to every creature by his Apostles, 
as being a fountain of all saving truth and of instruc- 
tion of manners ; knowing, moreover, that this truth and 
instruction is contained in the written books, and in the 


THE BOOKS, as Well of the Old as of the New Testament, 
since one God was the author of them both, and also the 
traditions relating as well to faith as to morals. . . . More- 
over, it has determined to annex to this Decree an index 
of the SACRED BOOKS ; lest a doubt should arise to any one 
which they be, that are received by this Synod : they are 
written below. Of the Old Testament, 

S of Moses, t. e. 









Kings, 4. 

Chronicles, 2. 

Ezra, I. and II. called 




Esther [containing the 

Rest of Esther,] 


David's Psalms, 150 



Song of Songs, 




Jeremiah, with 



Daniel, [Song of 3 Child. 


12 Prophets the less, t. e. 









Bel and the Dragon. ] 





Maccabees, 2, 1 a«rf 11. 

(Then follow the books of the New Testament, which 
are all the same as in the Protestant Ganon). ..." But if 


any one shall not receive, for Sacred and Canonical, all 
tliose Books, with all their parts, as they are accustomed to 
be read in the Catholic Church, and are set forth in the 
old Vulgate Latin Edition, and knowingly and advisedly 
shall contemn the aforesaid traditions, let him be ana- 

Of the occasion of the above decree, Mr Gorham gives 
the following account: — '* The Papists began to tremble for 
their faith when the Reformers brought their doctrines to 
the test of the pure Word of God ; and they perceived that 
some of the leading tenets of their church were undermined 
when Luther denied the authority, both of tradition and of 
all merely ecclesiastical writings. The Romish hierarchy 
was in danger; the Vatican took the alarm : it was neces- 
sary to adopt some decisive measures ; and therefore the 
Council of Trent was summoned to meet this tremendous 
crisis. One of the most learned Roman Catholic Bishops 
plainly affirms this : the conduct of the Protestants he says> 
(expressly in reference to the Canon of Scripture) " was 
intolerable,'"* it was time to expose this outrage, and to put 
an end to discussions by an eternal Anathema, Under 
such circumstances did the Council of Trent issue its 
infamous decree, in which it not only declared that the 
writings esteemed by us (and formerly by the Romish 
doctors themselves) uninspired, were sacred and canonical, 
but that these Apocryphal books (and all parts of them) 
were to be received " xvith the same piety and reverence as 
the other Scriptures." — 

" Though every scholar is acquainted with the fact, it is 
not popularly known, that the Apocryphal matter in the 
body of these two books" (Daniel and Esther) " is so com- 
pletely interpolated in many modern Catholic Bibles, that 
there is not even a distinction of chapters presented to the 
eye, in some parts ; the verses reading on, as if the sacred 

• " The words between hooks are not in the decree, but are here added for 
distinctness ; for the same reason the Apocryphal Books are printed in the 
Italic tjrpe.'* 


writer were still continuing his narrative. " The song £/* 
the three children^'" e.g. forms Daniel iii. 24 — 90 ; standing 
between verses 23 and 91 ; Susanna forms Daniel xiii ; 
" Bel and the Dragon^'' Daniel xiv. Tlie rest of Esther 
forms Esther x. 4. to end, and xi. to xvi. In this respect 
modern Catholic Bibles are more deceptive than even the 
Vulgate ; for the Pope, and the Council of Trent, left the 
notes of St Jerome, in the body of the sacred text, pointing 
out its redundancies ; but these notes have, in recent times, 
disappeared altogether ; and thus some of the most absurd 
parts of the Apocrypha have merged into the Holy Volume. 
St Jerome tells us that, according to his custom, he had 
marked those Apocryphal interpolations with a dagger -|- 
placed horizontally, for the purpose of stabbing them. It 
would be well if the insidious place they occupy were still 
so denoted." 

Such is the book which the Directors of the British and 
Foreign Bible Society have, for several years, been circu- 
lating on the Continent under the title of the Holy Bible, 


consisting of sacred writings and human forgeries mingled 
and jumbled together, not by accident, but, as is seen above, 
with a deep and insidious design. Nor can it be pleaded in 
palliation of this most unjustifiable abuse of the trust com- 
mitted to them, that their attention has not been called to 
the subject. From* the following letter, which I wrote to one 
of the secretaries, after fully conversing with him and an- 
other of the secretaries, and with some of the directors, and 
which, I was informed, was read in the committee, it will be 
seen that four years have elapsed since the business of the 
Apocrypha was brought under their notice : — 

" Auchingray, October 6, 1821. 

" Amidst the multiplicity of your business in Earl Street, 
you and your friends may not recollect the communication 
from the Edinburgh Bible Society, respecting the Apocry- 


pha, a copy of which I now send you. Its language is 
very strong and decided. A representation to the same 
effect was made, I am informed, by the Glasgow Society. 
From the minute subjoined to it, it appears to have been 
understood, that you had given up the practice of circu- 
lating the Apocrypha with the Bible. The fact that this 
is not the case, is, I believe, altogether unknown in this 
country. All here seem to have the same conviction which 
I had at Montauband, that, under the rules of your Society, 
no such thing exists, or can in fairness exist. How indeed 
can it be otherwise, when your " laws and regulations'" are 
published yearly, intimating, no doubt, that you faithfully 
adhere to them ? For who could suppose that, while thus 
periodically brought into view, they are systematically 
violated ? In addition to this, the language of your re- 
ports is in strict unison with your regulations. In the re- 
port of this year, for instance, you hold it out as the fact, 
that you and the Bible Societies on the Continent print 
only the Bible and Testament. Thus, in page 19, you 
say, you have printed at Toulouse " 10,000 Bibles and 
5000 Testaments.'''' Again, page 34, " The whole amount 
of the issues of the Hanoverian Bible Society has been 
15,027 copies of the Scriptures.'''' Page 44, " The word 
of God is now translated, sold, and given away."" " The 
oracles of God are consulted.*" Page 45, " The Society 
finds itself daily advancing towards the day when the di- 
vine word shall be found in every house." Page 46, '' The 
circulation of the Scriptures, its exclusive object." Page 
47, " In tracing the progress of the Holy Scriptures over 
the Rusian Empire." Page 48, " The Bible Society, 
whose sole object is the increase and circulation of the 
books of Holi/ Writ,'''' Now, as it is your constant practice 
on the Continent to join the Apocrypha to the Bible, often 
intermixed with it in all its books, is it possible more com- 
pletely to identify these merely human, erroneous, and 
self-contradictory writings with the word of God, than by 
such expressions as those above quoted from your report. 


For, observe, you bestow on the mixed book which you 
circulate, partly divine, partly human, every epithet that 
can designate it as wholly from God. Is not this giving 
your testimony, before all who know what in fact you are 
doing, (that is, before all the nations on the Continent of 
Europe,) to the Apocrypha, as an integral part of the Bi- 
ble ? You have distinctly declared it to be so in your 
Italian Bible, both in its title-page and in its enumeration 
of the books of the Old Testament. * And who can con- 
clude that this is not your deliberate opinion, when, know- 
ing what your practice is, they read your first and second re- 
gulations, and see you affirming in your last report, in the 
face of the world, and in the most positive and unqualified 
language, that yours is " an Institution which con- 

Some may endeavour to vindicate your joining the 
Apocrypha to the Bible, by observing that in England the 
former is often bound up with the latter. But, whatever 
may be said of the propriety of this, it does not by any 
means justify your practice. The Apocrypha at home is 
placed by itself, which is not always the case in the mon- 
grel book that you circulate on the Continent. There is 

• The following is a literal translation of the title page of the Italian 
Bible, printed by the British and Foreign Bible Society : — " The Holy 
Bible, containing the Old and New Testaments, according to 
the Vulgate. Translated into the Italian language, by Monsignor Antonio 
Martini, Archbishop of Florence. Edition formed upon the original published 
at Turin ; with which, while in the act of printing, it was minutely compared 
by Giambatista Rolandi. London; from the press of Benjamin Bensly, 
Bolt Court, Fleet Street. 1821." 

On the next page, — " Table of the Books or the Old Testament, 
according to the order in which they are placed in the version of Monsignor 
Martini, preserved in the present edition." 

Then follow the Canonical and Apocryphal books intermingled, without 
the smallest intimation of this addition : on the contrary, the whole are posi- 
tively declared to be " the hooks of the Old Testament.^'' 

The titles of the Spanish and Portuguese Bibles arc, I am informed, pre- 
cisely similar. 


another most material difference ; you are precluded from 
adopting what is thus practised in England by the funda- 
mental principle of your Society, whose sole object, it is 
declared, is to promote the circulation of the Holy Scrip- 
tures, without note or comment. The English Bible too 
is distinguished from the Apocrypha which accompanies it, 
while, notwithstanding that the latter forms a part of your 
book, you solemnly, earnestly, and repeatedly profess, both 
in your regulations and reports, that you circulate no- 
thing but " the Bible'' — " the Oracles of God" — " the 
Divine Word ;" — that you " confine yourselves with rigor- 
ous exactness to the dissemination of the Holy Scriptures." 
Here then, if your professions are to be depended on, you 
actually maintahi that the Apocrypha is apart of the Bible, 
without which it would be incomplete. If, in fact, how- 
ever, you do not believe it to be so, you stand self-con- 
demned as acting unfairly, and you are chargeable with 
adding to the words of God. 

By your present practice you are doing all in your 
power to foster and perpetuate a very pernicious error 
widely diffused in the Greek church, and among Roman 
Catholics, and with which the Protestants on the Conti- 
nent are deeply imbued. But, if you will continue to add 
the Apocrypha to the Bible, do it avowedly ; declare it in 
your reports, and change the name of your Society and its 
regulations. Let the fact as it really exists be no longer 
concealed, or rather expressly denied by you. In this way 
you will act honestly — you will deal fairly with your sub- 
scribers, whose money you are at present employing in a 
way of which many of them are little aware. For impli- 
citly confiding in your professions, they have no suspicion 
of what you are actually doing. Much less mischief, too, 
will then result from your practice than from giving, as 
at present, the strongest sanction in your power to the 
supposed divine authority of the Apocryphal books. 

Consider the influence which this sanction of yours to 
tire Apocrypha, as constituting a part of the Bible^.^must 


have on the Continent. On the other hand, had you ad- 
hered to your own rules and repeated declarations, much 
would have been done by this time to counteract the error 
of the Roman Catholics and others, who, as was statetl in 
your hearing, bona Jide regard the Apocrypha as a part of 
the Bible. But, instead of this, taking it for granted that 
you could not succeed by any other means in the circula- 
tion of the Scriptures, you have yielded to the principle of 
doing evil, that good may come. From what I have witness- 
ed abroad, however, I am well convinced that, if you had 
acted as you profess to do, your success would have been 
very little, if at all, short of what it has been. Much time, 
as Mr Chabrand told you, would have been gained in pre- 
paring editions of the Scriptures. Much money, as he 
likewise observed, would have been saved ; and surely the 
getting rid of so enormous an expenditure as the printing 
of all the copies of the Apocrypha that you have produced, 
must be a matter of no trifling consideration to those who, 
to use your own language, (last report, p. 89> 90,) find 
that " the demands upon their generosity, and even their 
justice, very greatly exceed all the means, which have been 
or which still are at their disposal."" And who "regard it 
as an important branch of their general administration tq 
economize the resources consigned to their disposal.*" Had 
you conscientiously adhered to your own declarations, that 
it was the word of God alone which you came to dissemir 
nate, multitudes everywhere would have been found ready 
to accept of your gift ; and if in any instances it had been 
refused, because you withheld something which those to 
whom you offered it were accustomed to revere, still tb« 
principle you acted on would have been respected, and its 
soundness acknowledged. On similar grounds to those o« 
which you have yielded this point, and added tha Apocry* 
pha to the Bible — still affirming that you are circulating 
only the Bible — you might add Ostervakrs notes to all 
your Protestant versions ; for this was much desired by 
many of the Protestant Churches in France wlwn tUc 


Montaubaii Bible was printed : and, because it was not 
conceded, the first Protestant pastor in that place, the 
President of the Consistory, refused to join the Bible So- 
ciety there. In the same way, too, as you yourself observ- 
ed, the Society might subjoin to the Bible some of our 
books of piety ; many of which are far more conformed to 
the Holy Scriptures than those of the Apocrypha. 

A deliberate intention of misrepresentation in your re- 
ports is by no means to be suspected, nor that you have 
annually published your regulations to mislead your sub- 
scribers. On the contrary, I am persuaded that you have 
not attended to the force and full import of your declara- 
tions, while the intention in what you have done has been 
good, and the practice inconsiderately admitted. But I am 
equally convinced, that now, since your attention has been 
directed to this matter, you must, in fair dealing, abandon 
that practice. You must, I repeat it, either alter your 
rules and reports, and the designation of your Society, or, 
bonajfde, adhere to your explicit declaration that you are 
an Institution which confines itself' with rigorous exactness 
to the dissemination of the Holy Scriptures. 

The evil of adding to the word of God, against which 
there are such repeated and solemn warnings in that word, 
is very great, and cannot be justified by any argument of 
expediency or prospect of beneficial result. If persevered 
in, it will be attended with ruinous consequences to the 
Society. A very general secession of Auxiliary Societies 
and subscribers will take place. In Scotland, I doubt not, 
it will be universal. I trust this evil will soon be done 
away. You may turn to your monthly extracts, Nos. 7 
and 10, 1818, in which you will find an example of a re- 
solution being rescinded, owing to a representation that 
was made against it."" 

In the above letter reference is made to a prior com- 
munication of the Edinburgh Bible Society respecting the 
Apocrypha. The Authors of the Cambridge Remarks assert 

that, " in the million and a half of Bibles, which it, (the 
British and Foreign Bible Society,) has distributed, in 
Great Britain, there has never been a thought of inserting 
the Apocrypha.*" That, on this point, they have been mis- 
informed, will appear from the following minutes of the 
Edinburgh Bible Committee : — 

Extract Jrom the Minutes of the Edinburgh Bible Society, 
15th December ^817. 

" Mr Anderson, (one of the secretaries,) stated, that the 

* had received two Bibles from the British and Foreign 
' Bible Society, containing the Apocrypha. The meeting 

* considered this a great deviation from the original sim- 
' plicity of the principle on which the Society was formed, 
' and on the faith of a strict adherence to which this So- 

* ciety connected itself with the parent establishment. The 

* Secretary (Mr Anderson) was, in consequence, instructed 
' to procure an explanation of this occurrence from the 
' Society in London." 

19th January 1818. 
" Mr Anderson informed the meeting that he had had 

* no occasion to correspond any more with the British and 
' Foreign Bible Society, regarding their circulating the 

* Apocrypha along with the Bible, in consequence of his 
' having received a letter on the subject from that Society, 
' wherein he is informed, * that, on reconsideration, the 
" Committee had determined to leave out the Apocrypha, 
*' Index, and translator's preface.^ This reconsideration 

* was said to be in consequence of a former note from Mr 
' Xnderson."" 

These minutes prove the uniform and consistent view 
which the Edinburgh Bible Society has all along taken of 
the addition of the Apocrypha to the Bible. The follow- 
ing extracts from their minutes equally evince their decided 



opposition to any deviation whatever from the fundamental 
law of the British and Foreign Bible Society, which, as 
they express it, is as clear and definite as the English 
language can make it." 

16th March 1818. 
" Mr Noel being called to the chair, and the minutes of 
,* last meeting being read, the Directors turned their atten- 
' tion to the monthly intelligence of the British and Foreign 
« Bible Society. Among other extracts from No. VII. just 
' received, and now first presented to the Directors, there 
' was read, by the Secretary, one, of which the following 
* is a copy : 

" Queries recently proposed by the Rev. William Milne, now employed, in 
*' conjunction with the Rev. Robert Morrison, D.D., in translating the Scrip- 
*' tures into Chinese at Malacca, and the determination of the Committee res- 
" pecting them. What is the real import and utmost extent of the Society's 
" motto, ' Without note or comment ?" 

The Allowing is the answer of the Committee of the British 
and Foreign Bible Society^ to various queries put to it hy 
Mr Milne: — 

" The Committee having taken the above inquiries into consideration, 

*' Unanimously resolved, that, it being the object of the British and Foreign 
*' Bible Society to restrict itself to the circulation of the Holy Scriptures, the 
*' terms in which the restriction is expressed, (viz. ' Without Note or Com- 
" ment,') must be construed to exclude from the copies circulated by the So- 
" ciety every species of matter but what may be deemed necessary to render 
" the version of the sacred original intelligible and perspicuous. The latter 
" appearing to be the sole and exclusive design of the queries proposed by the 
" Rev. Mr Milne, nothing contained in them can be considered as precluded 
" by the prohibition of Note and Comment. 

" While the Committee give this opinion, and express their high approba- 
" tion of the conduct of ]Mr Milne, they recommended to his attention, and 
*' that of translators in general, Hie English version, •with marginal render- 
" ings and references, as affording a correct example of that sort and degree 
" of explanation which it may be permitted to introduce into those copies of 


- the Bible which answer to the Society's definition and requirement, of their 
" being without Note or Comment." 

Extracted from tlie Minutef, 

John Owen, 1 

Joseph Hughes, V Secretaries. 

C. F. A. Steinko-pff, j 

* The meeting having taken these queries and the official 
' reply to them into their most serious consideration, can- 

* not refrain from expressing on this, the earliest opportu- 

* nity, their unanimous opinion. Various gentlemen hav- 
' ing declared their sentiments at length, it was then 

" Resolved unanimously, — 

* 1. That the above resolution, extracted from the 

* minutes of the Parent Society, dated February 1818, 
' contains expressions which involve a most serious and 
' alarming departure from the original and sole object of 
' the Bible Society, and particularly from the spirit and 
' literal meaning of the laws of the institution just quoted ; 

* and, therefore, it is requested that, as the Committee value 

* the prosperity, the harmony, and even the existence of the 
' Institution, they will take the subject into their immediate 

* consideration, and communicate the result to this Com- 

* mittee."* 

" Reasons for the last Resolution. 

" Because the terms, ' without Note or Comment,^ are 

* absolute, and cannot be construed to admit of any addi- 
< tion whatever to the authorised version ; that is, the text 
' of the sacred original. In every instance the explanation 
*■ given must of necessity obscure the meaning of the So- 
*■ ciety's fundamental law, which, as it stands, is as clear 
' and definite as the English language can make it. 

" % Because the resolution contains these expressions, 
" without Note or Comment, must be construed to exclude 
" from the copies circulated by the Society every species of 
" matter but what may be deemed necessary to render the 


«< version of the sacred original intelligible and perspicit- 
" ous,"" which, in reality, constitutes the single solitary 

* translator, all over the world, the absolute and final judge 

* of a *' sort and degree of explanation" which, according 

< to the Society ^s fundamental regulation and constitution, 

* is unlawful. 

^Oth April 1818. . 
* The meeting, aware that the prosperity of the institu-. 

* tion depends essentially upon a rigid adherence to theori-, 
' ginal and fundamental laws of the Society ; and being 
' satisfied that deviations from first principles are easiest 

< corrected at their commencement, appointed the following 
' gentlemen as a sub-committee to investigate into an aU 

* leged departure from the Society's regulations by the 
' parent Institution ; and to lay the result before the com- 
' mittee at a subsequent meeting, viz. Rev. Mr Dickson, 

* Mr Noel, Mr Ross, the Secretaries and sub-Treasurer. 

* The departure from the original laws of the Society al- 
' luded to is the publishing of the Scriptures with marginal 

* references and copious introductions to chapters. 

15th June 1818. 

' The Secretary, Mr Anderson, then read to the meet- 

' ing an extract from the Minutes of tlie parent establish- 

' ment, contained in No. 10. of their monthly sheet of in- 

' telligence, from which the meeting were happy to learn 

* that, in consequence of representations from this and 
' other societies, they have rescinded their resolutions in 
' answer to Mr Milne's queries of 19th January last, con- 

* tained in No. 7. of the intelligence sheet.' 

The Jbllowing is the Resolution of the Committee of the 
British and Foreign Bible Society y dated May 4 ,1 818. 

" The committee think it their duty to state, for the infon^iation of the 
" members of the British and Foreign Bible Society, that they have received 
" representations from some zealous and respected friends of the Institution, 


«( objecting to the resolution which they adopted on the l!)th of January last, 
*■'• in answer to the queries submitted to them by the Rev. William Milne, re- 
'* lative to his proposed translation of the Scriptures into the Chinese language, 
'■" and which resolution was published in No. 7. of the Monthly Extracts of 
"■^ Correspondence. 

'* The committee cannot but r^ret that the terms in which that resolution 
" was expressed should have been deemed liable to any exception. As this, 
♦* however, is the case, the committee have not hesitated to show their defer- 
•' ence to the opinions of their highly-respected correspondents, by rescinding 
*' the resolution in question ; and the same is hereby accordingly rescinded." 
Extracted from the Minutes, 

John Owen, 

Joseph Hughes, J- Secretaries. 

C. F. A. Steinkopff, 


The foregoing documents show that the " Statement," 
lately published by the Edinburgh Bible Society, has 
not appeared in consequence of opinions hastily formed. 
But, if the question be asked, why, since they held these 
opinions, did they not remonstrate sooner against the prac- 
tice of the British and Foreign Bible Society respecting 
the Apocrypha ? — it is answered, that they were not 
aware of it. Those in Scotland who were acquainted 
with that practice, never, till last winter, brought the 
matter before the Edinburgh Committee, being always in 
expectation that it would at length be abandoned with- 
out the necessity of a public discussion. There was the 
more reason to hope for this, because some highly re- 
spectable members of the Bible Society in London were 
endeavouring to put a stop to it. But, at length, when 
all prospect of their success appeared to be at an end, 
and when there was reason to apprehend that a com- 
promise, such as that contained in the resolutions of the 
Bible Society of August 19, 1822, and December 20, 
1824<, would be permanently acquiesced in, so that the 
addition of the Apocrypha would be continued in an 
indirect manner, the matter was then brought before the 
Edinburgh Committee. The Committee immediately 
entered into correspondence with the British and Foreign 


Bible Society, and, on the 17th of January last, they 
passed those resolutions which appear in their Statement. 
Through the winter they continued their correspondence 
with the London Society, and their Statement was not 
published till the 18th of May, when their reiterated re- 
monstrances had failed to make any impression. 

An account of the vacillating conduct of the Directors 
of the British and Foreign Bible Society since the date 
of the above letter, (October 6, 1821,) may be seen in the 
Edinburgh Statement. In consequence of that publication, 
some friends to the circulation of the Apocrypha have come 
boldly forward to vindicate the conduct of the Directors, 
and to encourage them to persevere in the same course as 
formerly ; calling upon them not to yield " one inch"" to 
those who oppose themselves to this addition to the Bible, 
even in the most objectionable forms Among these the 
Rev. C. Simeon of Cambridge has appeared in the fore- 
most rank, and with the most decided resolution. 





Mr Simeon's letter, recently published, is entitled, A 
Vindication of the Proceedings of the British and Foreign 
Bible Society, against the Statement of the Edinburgh 
Bible Society, relative to the circulation of the Apocrypha. 
In animadverting on this statement, Mr Simeon observes, 
that the grounds on which the authors of it profess to act, 


are two : — " 1^^, That the British and Foreign Bible So- 
' ciety, as long as they shall, directly or indirectly, contri- 

* bute in any degree to the circulation of the Apocrypha, 

* are guilty of violating the fundamental principle on which 

* the Society was at first formed : And ^Zdly, That in con- 
' tributing, directly or indirectly, to such an object, they 
' actually sin against God.*" 

Mr Simeon then quotes the fundamental rules of the 
Bible Society, which, he says, " stand thus : — 

** 1. The designation of this Society shall be, the British ajid fo- 
" &EIGN BIBLE SOCIETY, of which the sole object shall be to encourage a 
*' wider circulation of the Holy Scriptures, without note or comment. The 
*' only copies, in the languages of the United Kingdom, to be circulated by the 
" Society, shall be the authorised version." 

*' 2. This Society shall add its endeavours to those employed by other so- 
** cieties, for circulating the Scriptures through the British dominions ; and 
" shall also, according to its ability, extend its influence to other countries, 
*' Christian, Mahometan, or Pagan." 

" Now, in these rules," says Mr Simeon, " there is nothing about the 
" Apocrypha, nothing in express terms, either for the admission or rejection 
"of it." 

" But is there nothing in the spirit of the rules to show what was the mind 
*' and spirit of those who formed them ?" 

In order to answer this question in a way satisfactory to 
himself, Mr Simeon proceeds as follows : — 

" In the former of the two rules, it is said, ' The only copies, in the 
** languages of the United Kingdom, to be circulated by the Society, shall be 
" the authorised version.' This shows, that there was no intention to make 

* our authorised version a standard for tfie whole world. On the contrary, 

* the fair inference is, that a similar deference should be paid to the authorised 

* versions in every country ; (without considering whether they accord with 
' ours or not ;) that so all jealousies might be avoided, and a greater facility 

* might be given to the circulation of them." 

" In the second rule, it is said, * This society shall add its endeavours 
" to those employed by other societies, for circulating the Scriptures 
" through the British dominions.' Now, the Society which circulates ten 
' times more Bibles than all the other societies in the kingdom together, 



* society does often print and circulate the Apocrypha, as well as the canoni- 
' cal books of Scripture. So that here, so far from there being any pro- 

* test against the Apocrypha, there is, on the part of the British and Fo- 
*■ reign Bible Society, an express avowal of a readiness to " add its endea- 
" vours" to those of that other society notwithstanding it circulated the Apo- 
' crypha." 

"Again: the rule says, " This society shall also, according to its abi- 
" lity, extend its influence to other countries, whether Christian, Maho- 
" metan, or Pagan." — But of " Christian" communities, the great mass 
' actually circulate the Apocrypha : So that, if it was intended to proscribe 

* all concurrence with them, the rule was a nullity and a falsehood. This, 
' then, is a further proof, that, whatever opinion the framers of that rule 
' might individually entertain respecting the Apocrypha, there was in them, 

* collectively, no desire to interfere with other churches in relation to it." 

" To all this it may be replied, that the rules refer to ' the Holy Scrip- 
" tures ;* and to them ' without note or comment.' To this I answer : They 

* did refer to the Holy Scriptures, because it was the Holy Scriptures alone 

* that the founders of the Society wished to circulate. But they did not take 

* upon themselves to determine what books were canonical, and what were not. 
' As far as the British dominions, and an English version, went, the author- 

* ised version was to be the standard : but, with respect to other countries and 

* other languages, no standard was fixed ; or, if any bias was shown, it was in 

* favour of authorised versions, so far as they could be employed, all the world 
» over." 

In Mr Simeon's attempt to prove that the practice of 
adding the Apocrypha to the Bible is consistent with the 
rules of the Bible Society, there is an utter failure ; and in 
the whole of his observations on this part of the subject, 
there appears more of an evasive subtlety, than of that 
godly sincerity which might have been expected from the 

Mr Simeon tells us there is nothing in the above rules 
in express terms about the Apocrypha. Nor is there any 
thing in express terms about the Koran ; but there is, in 
express terms, what excludes the Apocrypha as clearly 
as it does the Koran. If the sole object of the Bible 
Society be to circulate the Holy Scriptures, then the 
Apocrypha is excluded, for it is no part of the Holy 
Scriptures in the estimation of those who compose that 


Society. The observations on this point in the Statement 
ot* the Edinburgh Bible Society, are not only unanswered, 
but unassailed by Mr Simeon. The Apocryphal books, 
whether bound up or not with the Bible, are never in Bri- 
tain called or considered any part of the Bible or Holy 
Scriptures. If any of the early Protestants gave them this 
appellation, it was a fundamental error ; and, at all events, 
no such name is ever given them in this country by Pro- 
testants of any denomination. 

The limitation, without note or comment, also excludes 
the Apocrypha. It is true the Apocrypha is neither 
a note nor a comment ; but the same reason that for- 
bids notes and comments, will much more forbid forged 
books to be added to the Bible. If the Bible Society 
bound up its own hands in order to secure unanimity, so 
that it cannot give the simplest explanation of a difficult 
passage in any valuable note or comment in which all 
might agree, then it is evident that the spurious addition 
of forgeries is much less allowable. Would it not be strange 
that the most useful and generally approved notes should 
be prohibited, to prevent disputes, while books might be 
added with the approbation of all, which all believe to be 
spurious ? 

Mr Simcon'*s inference from authorised versions is un- 
fair : it confounds two different things, — \st. The objec- 
tion to the Apocrypha does not suppose an attempt to 
make our version a standard for the whole world. The 
dispute is not about translations of the true books of 
Scripture, but about additional forged books. 2c//^, This 
language does not imply that a similar deference should be 
paid to authorised translations in every country. All sects 
here agree in the general excellence of our common trans- 
lation. It does not follow from this, that they think as 
highly of the common translation of every country. But a 
version, or translation, of the Bible, good or bad, contains 
nothing l)esidc8 the Bible, — while the Apocrypha is not the 
Jiiblc, nor any part of it. 


Equally unfair is the inference from the words, shall add 
its endeavours^ &c. This does not imply a readiness to do 
every thing that is done by the Society for Promoting Chris- 
tian Knowledge, but only to add its endeavours to circulate 
the Scriptures, of which the Apocrypha is no part, although 
it may be circulated by that Society along with the Scrip- 
tures. Though that Society may circulate prayer-books 
with the Bible, such a declaration does not imply that the 
Bible Society meant to circulate prayer-books. 

Altogether unfounded is Mr Simeon's reasoning from 
the words, " extend its influence to other countries whe- 
" ther Christian, Mahometan, or Pagan." This does not 
intimate an intention of circulating any thing but the 
Scriptures ; and the Bible Society no more pledged itself 
to extend its influence to circulate the Apocrypha in Chris- 
tian countries, than it did to circulate the Koran in Ma- 
hometan countries. What is it to the purpose that the 
great mass of Christian communities circulate the Apocry- 
pha ? This rule does not bind the Society to act like the 
great mass of Christian communities. Neither does a pur- 
pose to circulate nothing but the Bible, make it either a 
nullity or a falsehood ; nor, in effect, has it been found to 
be so. The Society has been enabled to realize, to a very 
considerable extent, the object of this regulation, in the 
circulation of New Testaments. Mr Simeon at length ad- 
mits, that the rules of the Society refer to the Holy Scrip- 
ture, and that it was the Holy Scripture alone which the 
founders of die Society wished to circulate. But he en- 
deavours to show that, in regard to what constitutes the 
Holy Scriptures, it was the duty of the Society to accommo- 
date its views to the opinions of any church with which it 
might co-operate. He had been labouring to stretch the 
meaning of the rules of the Society so as to include the 
Apocrypha ; now he makes a bolder thrust, and affirms, 
that, with respect to foreign countries, no standard is fixed 
by whiclj to determine what is Scripture. 

<* They did not," Mr Simeon says, " take upoa them- 


selves to determine what books were canonical and what 
were not," A most extraordinary position, ^he Bible So- 
ciety earnestly, and repeatedly declaring to the world, that 
its sole object is to circulate the Holy Scriptures, does not 
take upon itself to determine what constitutes the Holy 
Scriptures ! Did ever a Society come forward to proclaim' 
such an absurdity ? ** Being a Bible Society, our sole ob- 
ject is to circulate the Bible, but we do not take upon Us 
to determine what forms the Bible." A Bible Society ne- 
cessarily must hold something as forming the Bible ; and 
it has always been the understanding of the British and' 
Foreign Bible Society, as well as of its supporters, that 
those books form the Bible which the different denomina- 
tions of Christians in this country esteem to be the Bible, 
and which are contained in the authorised version. When 
the Bible Society declared, by its rules, that its sole object 
was to encourage a wider circulation of the Holy Scrip-.' 
tures, it distinctly referred to that book which those, on 
whom it called for support, esteemed to be the Holy Scrip- 
tures ; and, by pledging itself to circulate the Scriptures 
only, it expressly excluded every thing else. 

" Whether foreign churches,*' adds Mr Simeon, '* admitted fewer books, 

* to their canon of Scripture, or more, was not with them (the Society) any 

* question at all ; they had nothing to do with it. Every church must deter. 
*■ mine that for itself; and on it alone would rest the responsibility of forming 
' an erroneous or a correct judgment. If any church either added to thq 
' Scripture, or took from it, it was their concern, and not the concern of this 
' Society ; who are no more responsible for the books comprehended by this 
' or that church, in their canon of Scripture, than they are for the correctness 
^ of the vezsioQs that axe in um among them." 

Has Mr Simeon any conviction of the authenticity of the 
canon of Scripture received in this country ? Has' he 
any fixed opinion upon the subject ? The simple repetition 
of his former statements is a sufficient refutation of them ; 
their inconclusiveness is at once apparent. But here is 


something that is indeed serious; for more extraordinary, 
more lax, and? were it not for their obvious fallacy, more 
dangerous assertions than those just quoted cannot be 
imagined. The Bible Society, Mr Simeon has dared 
to affirm, has no concern as to what books it circulates 
under the name of the word of God. Every church, 
he says, must determine that for itself, and on it alone 
would rest the responsibility of forming an erroneous 
judgment. Yes : And every man must determine for 
himself, whether the Bible contains the true sayings of 
God, or if it be a forgery from one end to the other. 
But he does it at his peril ; and so does every church 
in determining what constitutes the Bible. And does not 
equal responsibility attach to those who concur in this 
judgment and carry it into effect ? But, let every church 
determine for itself, still the Bible Society is obliged 
by its rules to give them nothing but the Bible, and that 
must be understood of its own canon, and not of the canon 
of other ch urches. 

" If any church added to the Scripture, it was their 
concern, not the concern of this Society." Is it not the 
concern of this Society, if it lend its assistance in adding 
to or taking from the Scriptures ? What meaning does Mr 
Simeon affix to those awful threatenings by which the 
canon of Scripture is guarded ? May we with impunity 
follow a multitude to do evil ? What force then would 
there be in the reproof, " When thou sawest a thief then 
thou consentedst with him, and hast been partaker with 
adulterers.?'' Does a participation with others in crime 
diminish our guilt ? and if we transgress knowingly, while 
they do so partly in ignorance, have not we the greater 
sin ? 

* If any church either added to the Scripture or took from 
it, it was their concern.' Certainly it is their concern if 
left to themselves to provide their Bibles ; but, if we fur- 
nish Bibles for them, it is our concern. According to Mr 


SimeoTi, if a man asks poison instead of food, we may 
innocently give it to him, as it is his own concern. If^ 
however, his friend requested of him a dose of arsenic 
instead of medicine, and he gave it, Mr Simeon would 
find that the law would make it his concern. This mode 
of reasoning would excuse our giving to others the worst 
book that ever was w^ritten, provided they called it the 
Bible. Why should not the canon be enlarged so as to in- 
clude the Koran ? Why should not the Mahometan have 
his Bible ? Is it not his own concern ? And if the Bible, 
as the writers of the Cambridge Remarks argue, may do 
good in company with the Apocrypha, it may do good in 
company with the Koran. It is no argument to tell us, 
that all the good done by the Bible on the Continent has 
been effected by the Bible with the Apocrypha. The Bible 
would do its work if bound up with the Koran ; but this 
will not excuse those who join them together. 

According to Mr Simeon, the Bible Society is no more 
responsible for the books comprehended by this or that 
church in the canon of Scripture, although furnished to 
them by the Society, than for the correctness of the ver- 
sions that are in use among them. "• Admitting,"" says Mr 
Gorhani, " that, in a lower sense, there may be some defect, 
even in inspired writings, arising from the errors of trans- 
lations in a few words or passages, is not the avowed in- 
terpolation of whole books of' Apocryphal matter something 
very different from imperfection F"* 

" Had the founders of the Society," continues Mr Simeon, " chosen to ex- 

* press any opinion about the Apocrypha at all, they would have been at li- 

* berty to say, We will confine our bounty to the circulation of what we our- 

* selves believe canonical." 

What they did say is as express as this. They pledged 
themselves to the Christians of Britain to circulate the 
Scriptures only ; and the Scriptures, in the estimation of 
the people of Britain, do not contain the Apocrypha, And. 


here let it be observed that, on Mr Simeon's own princi-^ 
ple8, the Bible Society is precluded from circulating the 
Apocrypha among Protestants, for their canon is the same 
as ours, and they do not reckon the Apocrypha a part of 
the Bible. 

'* But they were not at liberty," Mr Simeon adds, " to errect themselves 
' into a Society that should judge for the whole world, and dogmatize to every 

* people under heaven. Yet this is what the Edinburgh Committee conceive 

* to have been done by them ; and what that same Committee are now taking 

* upon themselves to do, and are calling upon all the members of the Parent 

* Society to unite with them in doing." 

Can any thing be more disingenuous than this ? Is it 
dogmatizing to others to give them only the Scriptures ? 
We do not require foreign churches to limit their canon ; 
we only refuse to give them any books, along with the 
Scriptures, that do not belong to the Scriptures. Now, 
foreign churches might accept this gift without renouncing 
their own canon. This neither implies dictation on the 
one hand, nor renunciation on the other. 

How well might Mr Simeon's language be adopted by 
a Mahometan or a Hindoo. What ! Do you come to judge 
for us and to dogmatize to us .? You say that the book you 
oflPer to us is the word of God — a revelation from heaven — 
and that there is none other besides. Give us our Koran, 
our Shasters— you have nothing to do with what we hold 
to be the word of God — this is not the question with you 
at all — we must determine this for ourselves, and on us 
will rest the responsibility of forming an erroneous or a 
correct judgment. If we corrupt the book of God it is 
cmr concern and not the concern of your Society, which is 
not responsible for the books it circulates, provided they 
be received by this or that country as divinely inspired. 
Would such language, uttered by a Mahometan or a Hin- 
doo, be listened to for a moment by the Bible Society ? 
But, on the principles which Mr Simeon has laid down, it 


is sound and legitimate in the one party and demands the 
acquiescence of the other. 

*' In support of their views,'* continues Mr Simeon, " the Edinburgh Com- 
' mittee urge, that all the writers and speakers on the part of the British and 

* Foreign Bible Society have gloried in this as the chief distinction of the 

* Society, — that it published the Scriptures without note or comment. But 

* what was meant by the original rule respecting this, and by all its advocates ? 

* It was never intended to express any sentiment about the Apocrypha, which 

* is neither a note nor comment." 

Nor was it intended to express any sentiment respecting 
the Koran, which is neither a note nor a comment; but it 
was intended to announce the fact, that the Scriptures 
alone were to be pubUshed without any addition whatever. 
The Apocrypha is worse than a note or a comment. Notes 
and comments may be good — it is essentially bad. The 
rule that excludes notes and comments from the Bible 
much more excludes additions to the Bible. 

* But Is it not strange, that, when we have all agreed to merge our own peca« 
' liarities, and to forget every thing which separates us from one another, for the 

* benefit of the world, we should now be called upon to withhold that same 

* candour from the churches abroad, and actually to build a wall that shall 

* separate us for ever from nine-tenths of our Christian brethren, an^ exclude 
' whole kingdoms from any participation of the benefits which we are en- 

* deavouring to bestow ? The expediency of such conduct is not the present 

* question. The question is, wat such conduct contemplated and enjoined hy 
*■ the founders of this Society "f If it was not so contemplated and enjoined, 

* then the first argument used by the Edinburgh Committee falls to the 
' ground : and the Parent Society ought to be upheld in the exercise of that 

* Christian candour which has hitherto regulated their proceedings.' 

How have we agreed to merge our peculiarities ? Not 
by publishing a Bible not acknowledged by any part of us, 
but by excluding from the Bible every human addition. 
Now this ground is abandoned as soon as the Apocrypha 
is added. Why does not the Bible Society publish the 


Manual along with the Bible ? Why does it not publish 
the Common Prayer Book ? Why does it not publish the 
Westminster Confession ? These would not be notes or 
comments more than the Apocrypha. If it be said, this 
would create jealousy and opposition, will not the Apocry- 
pha dp the same ? " But why should we now be called upon 
to withhold the same candour from the churches abroad ?" 
Is less granted to foreign churches than to any church in 
Britain ? Is any thing published by the Society out of com- 
plaisance to any one church in Britian of which the rest 
disapprove ? No evidence can be more complete than that 
the constitution of the Bible Society forbids the Apor, 
crypha.* f;vr 

, In agreeing to publish the Scriptures without note or 
comment, no Christian denomination in this country gave 
up any thing that they considered to be matter of duty. 
But how different is this from agreeing to become partakers 
of other men's sins in adulterating the Bible by a spurious 
addition such as that of the Apocrypha, which so many 
consider to be wrong. Yet Mr Simeon speaks as if this 
would only be the exercise of the same candour which led 
them to agree in what all of them believed to be right. The 
simple statement of such an idea sufficiently exposes the 
incoherence of Mr Simeon's reasoning; yet, in the midst of 
this confusion, he is heard proclaiming bis supposed tri- 
umph, and announcing that " the first argument offered by 
the Edinburgh Committee falls to the ground." 

* The following declaration was made by the Directors of the Bible Society, 
August 10, 1822: — " Resolved, That, when grants shall be made to any of 
the Bible Societies in connexicm with this institution, which are accustomed 
to circulate the Apocrypha, it be stated to such Societies, that the attention of the 
Committee having been called to the fundamental rule of the Society, as limi- 
ting the application of its funds to the circulation of the Holy Scriptures, and 
it appearing that this view of the said rule having been taken, from the begin- 
pjng, by the great body of its members," &c. 


Mr Simeon's manner of treating the whole of this sub- 
ject, respecting the rules of the Bible Society, tends to 
unsettle every thing that relates to the authenticity of the 
Scriptures. He speaks as if there was nothing certain on 
this point, and as if every one were at hberty to acknow- 
ledge, as canonical, only what part of Scripture he chose ; 
to make any additions to the Divine Word, and even to 
assist others in circulating, as a part of that word, writings 
which he knows to be spurious and of human invention. 
But, if the authenticity of the books which we receive, as 
given by inspiration of God, be a matter of the highest 
concern to Christians, is it to be thus lightly surrendered, 
and treated as a doubtful point ? and shall we be induced to 
believe, that not only a variety of opinions concerning it may 
be innocently entertained, but that we may lawfully join 
in making additions, suggested by ignorance or wicked- 
ness, to that word which we consider as divine ? Is it not 
a bold imputation on the watchful care of the good Shep- 
herd over his flock, to pretend that he has left them with- 
out a certain rule whereby they may ascertain what he 
would have them to do ? " My sheep," says he, " hear 
my voice ;" but, unless they know where his word is to be 
found, how can they hsten to his voice, or distinguish it 
from the voice of a stranger ? To speak, therefore, of those 
Scriptures which he has delivered to his church, and stamped 
with his authority, as if there was any uncertainty respect- 
ing them ; or that they may be altered or added to, or in 
any way tampered with, without incurring the deepest 
guilt, is both highly criminal in itself, and leads to the 
most pernicious consequences. 

According to Mr Simeon's argument, it follows that, as 
all men must judge for themselves, respecting every (hctrine 
contained in the Sacred Volume, so we are at liberty to 
join with others in whatever conclusions they may form of 
those doctrines, and to act with them accordingly. On 
this ground the Arian, or the Socinian, may claim our co- 


operation. If we send Missionaries to preach the Gos- 
pel, we must enjoin them to preach it in Protestant coun- 
tries, as it is generally received in such countries ; and 
in Roman Catholic countries, according to the Roman 
Catholic system. In the one, they must teach the worship 
of God alone, through the mediation of the Saviour ; in 
the other, the invocation of the Virgin Mary, and the in- 
tercession of Saints. In the one, justification by faith ; in 
the other, justification by works. Among Arians, they 
must preach Arianism, and among Socinians, Socinian- 
ism, according to the corruptions of their respective sys- 
tems. And all this may be done with perfect safety ; for 
in every country the people must determine for them- 
selves what is truth and what is error, — upon them alone 
rests the responsibility of forming an erroneous or a cor- 
rect judgment concerning the gospel. If they add to it, 
it is their concern, not ours — this is not with us any ques- 
tion at all — we have nothing to do with it. All this too 
must be practised by us, in order to escape the accusation 
of erecting ourselves into a Society which judges for the 
whole world, and dogmatizes to every people under hea- 
ven. To such lengths are we conducted by the principles, 
in regard to the canon of Scripture, which Mr Simeon 
lays down as indubitable ; for, if we are at liberty to cir- 
culate an adulterated Bible, it must be lawful to preach a 
corrupted gospel. 

It is said that Mr Simeon has proposed that two sepa- 
rate funds shall be established by the Bible Society ; the 
one for the publication of the canonical books, the other 
for the publication of the Apocrypha along with them. 
Why then may he not also recommend the appropriation 
of a third fund, for the addition of the Koran ; and a 
fourth for that of the Shasters, supported by the same ar- 
gument — that this Society has pledged itself that, accor- 
ding to its ability, it will extend its influence to other 


countries, whether Christian, Mahometan, or Pagan ; and, 
unless it acts in the above manner, this pledge is a nullity 
and a falsehood. 

But, whatever meaning Mr Simeon may impose on the 
rules of the Bible Society, still it must be admitted that, 
if they do indeed bear his interpretation, and allow the 
publication of the Apocrypha as a part of the Bible, they 
have been constructed in such a manner as to deceive the 
supporters of that Institution. I have never met with a 
single individual in this country who was aware of the fact, 
that the practice of the Society was to print the Apocry- 
pha, on the Continent, along with the Bible. The sup- 
porters of the Society believed that their subscription* 
money was employed in the publication of the Bible alone. 
Both the designation and the rules of the British and 
Foreign Bible Society, precluded the smallest suspicion 
that the fact was otherwise. Had it been possible to have 
entertained a doubt on the subject, the precise and uni- 
form language of the Society's annual reports must at 
once have dissipated it. So explicit on this point were 
the rules and reports, that they not only misled its sub- 
scribers in every part of the country, but even one, it has 
been reported, who holds the highest official situation in 
the Society itself. 

If, then, it were conceded to Mr Simeon, that, in the 
rules of the Society, there is nothing in express terms for 
the rejection of the Apocrypha, and that there is some- 
thing in their spirit which shows, that the mind and spirit 
of those who formed tliem were favourable to its admis- 
sion ; yet, as they convey no such meaning, either in their 
letter or spirit, to the bulk cf mankind, to persons either 
in inferior or elevated situations, the principles of fair 
dealing demand that, if the Society shall persevere in itg 
present course, and resolve not to " yield one inch,'' as Mr 
Simeon counsels, its name, its rules, and the language of 
iu reports shall all be changed. 


The first rule may run thus — " The designation of this 
Society shall be the British and Foreign Bible and Apo- 
crypha Society ; of which the sole object shall be to en- 
courage a wider circulation of the Holy Scriptures with- 
out note or comment, but with the addition of the Apo- 
crypha, wherever it is commonly received." The lan- 
guage of the reports must also be in so far reversed as 
henceforth to declare that, " This is a Society which does 
not confine itself with rigorous exactness to the dissemi- 
nation of the Holy Scriptures, as they are received by 
Christians of different denominations in this country, who 
have all resolved to merge their peculiarities so as to agree 
in publishing, as the Bible, whatever shall be considered 
to be the Bible, whether in Christian, Mahometan, or Pa- 
gan countries : to all of which it has pledged itself to ex- 
tend its influence. Without acting in this manner, it 
might well be accused of erecting itself into a Society 
which judged the whole world, and dogmatized to every 
people under heaven : and the above pledge would be a 
nullity and a falsehood. For, whether foreign churches 
admit fewer books into their canon of Scripture, or more, 
is not the question with the Society at all. It has nothing 
to do with it. Every church must determine that for it- 
self, and on it alone the responsibility rests. If any church 
either adds to the Scripture or takes from it, that is their 
concern, not the Society's. On these grounds this Society 
holds itself justified in publishing whatever books any 
church in the world chooses to designate as the Holy Scrip- 
tures, although the Society should be fully convinced that 
they form no part of the Sacred Canon." When these 
corrections in the rules and reports of the British and 
Foreign Bible Society have appeared, it will not, we be- 
lieve, require the addition of either note or comment to 
persuade the great body of its supporters to transfer their 
subscriptions, for the wider circulation of the Holy Scrip- 
tures, to some other association for that purpose. 


We have seen in what way Mr Simeon has endeavour- 
ed to dispose of the first objection of the Edinburgh Bible 
Society. We shall now attend to his manner of meeting 
the second. 

" I now come," says Mr Simeon, " to the second objection which the 
"• Edinburgh Committee urge against the Parent Society ; namely, That if 
*•* they even assist with the Bible those who at their own cost circulate the 
** Apocrypha, they indirectly contribute to the circulation of the Apocrypha 
** itself; and, in so doing, they sin against God." 

Mr Simeon here refers to that part of the Edinburgh 
statement, which notices two resolutions passed by the Bri- 
tish and Foreign Bible Society ; the object of which was, 
to enjoin the Foreign Bible Societies to apply all the money 
transmitted from England in printing the canonical books ; 
but leaving them at liberty to make use of their own funds 
for printing the Apocrypha, and afterwards to bind and cir- 
culate the whole in one volume. To the Edinburgh Com- 
mittee these resolutions appeared to leave the matter just 
as it was before, with this difference, that what had for- 
merly been done avowedly and directly, would afterwards 
be effected in a manner indirect and concealed. " The real 
operation of these resolutions," they observe, " is merely to 
administer a salvo to the consciences of objectors at home, 
whilst abroad the evil remains precisely the same as before." 

The justice of this remark is evident. Two funds are 
provided sufficient for the publication of the Bible and the 
Apocrypha, the amount of which, let it be supposed, is 
L.3000. Of this sum L.2500 are remitted by the British 
and Foreign Bible Society, and L.500 are provided by the 
Society abroad. The first sum is sufficient for the publica,- 
tion of the Bible, the last for the addition of the Apocrypha. 
The money being thus obtained, the book is sent to press ; 
and the previous stipulation, that the funds shall be pre- 
served distinct from each other, is strictly adhered to. The 
pa|>er and printing of the canonical books are accordingly 


paid for with the first portion of the funds, and those of 
the Apocrypha with the last ; while the result is exactly 
the same as it was before this plan was resorted to. The 
Bible and the Apocrypha appear together in one volume ; 
while the publisher, if questioned as to the process adopted, 
may truly affirm, — " I said unto them, whosoever hath 
' any gold, let them break it off : So they gave it me : then 

* I cast it in the fire ;• and there came out this calf.'" The 
Christian public, it is presumed, will not allow themselves 
to be entrapped in this manner ; and the British and Fo- 
reign Bible Society, it is to be hoped, will not finally be- 
come a party to such a disingenuous compromise.* 

In order to obviate the objection of the Edinburgh Bi- 
ble Society, to contribute in any way to the circulation of 
the Apocrypha, which, Mr Simeon says, he will meet 
fairly, and, he trusts, " satisfactorily, to the minds of all 

* who make the Scriptures the standard of their faith and 

* practice," — he begins by putting the following speech into 
the mouth of " the very gentleman" who drew up the 
Edinburgh statement, which he supposes him to have ad- 
dressed to the Apostle Paul on the occasion of his circum- 

* If the addition of the Apocrypha is to be made at all, it should, at least, 
be done fairly and avowedly, and not in this manner, by " Canny Convoy- 
ance^^ as a member of the Westminster Assembly on a certain occasion ex- 
pressed himself. 

*' Ever since the votes of 19th of August 1822," says one who deeply in- 
terests himself in the circulation of the Scriptures on the Continent, " the 
Committee has been telling the Foreign Societies, We cannot vote you money 
to print the Apocryphal books ; but we will vote you enough to print the 
others, — and you must raise money amongst yourselves to print them, — and 
bind them up both together. May they not, upon the same plan, vote money 
for printing Martini's Testament, telling the Italians to provide money for the 
notes ; and the same with the Spanish, or any other edition ? And, if their 
conduct be proper with respect to the Apocrypha, it is clearly as proper with 
respect to the notes ; and much more so ; for the one goes out under the false 
Aame of the Word of God ; whereas the other avows itself to be the work 
ci men." 


cising Timothy — " What would he have said to the Apos- 
tle ?'' exclaims Mr Simeon. " He would have been struck 
' with horror. Paul, what are you about to do ? Forbear? 
' At the peril of your soul, forbear ! That you mean well, 

* I do not deny : but you are wrong ; as I will show you in 
' a moment.*" 

The Edinburgh gentleman then goes on to remind the 
Apostle, that circumcision is abolished — that, by circum- 
cising Timothy, he would countenance the error of those 
who supposed that it was yet in force — that he would 
countenance the damning error of such as blend it with 
the gospel, as a joint ground of their hope before God — 
and that, if he but connived at the circumcision of Ti- 
mothy, much more if he was accessory to it, he would 
commit a damning sin ; and, finally, if he persisted in this, 
the Edinburgh gentleman would disclaim all connexion 
with him, and do his utmost to make every one of Paul's 
followers renounce him too. 

" And now,*" says Mr Simeon, " what may we suppose 

* the Apostle to reply ? Methinks he would answer to 
' the following efFect."" A long answer by the Apostle 
follows accordingly ; in the course of which the reader 
is not left to infer that Paul would have approved of 
adding the Apocrypha to the Bible ; but sees it announ- 
ced in express terms. But truly the speech of the Edin- 
burgh gentleman appears to be a very foolish one, and, 
— since we are given to understand that the case is clear- 
ly determined in the Scriptures, — so arrogant and pro- 
fane, that to many it will occasion some surprise that he 
should presume to utter it. As to the Apostle's reply, it is 
not so much to be wondered at, for so many extraordinary 
meanings have been attached to his writings, and so many 
strange sayings have been ascribed to him, that, had he 
foreseen the one, or heard the other, he would have stood 
aghast in perfect amazement. 

Among the numerous specimens which we have seen of vei^ 


extraordinary speeches attributed to the Apostle Paul, 
the one before us, though last, is not the least remarkable- 
It not only matches in folly the speech of the Edinburgh 
gentleman, but equals it in profaneness. It goes directly 
in the face of the threatening denounced against all who 
shall add any thing to the word of God ; for it strenuous- 
ly maintains the propriety, nay, the duty, in certain cir- 
cumstances, of adding the Apocrypha to the Bible. " Un- 
to the Jews," the Apostle is made to say, " I became as 
* a Jew, (to the Papists as a Papist,) that I might gain 
' the Jews : to them that are under the law, as under the 
' law, (to them that require the Apocrypha, as conceding 
' the Apocrypha,) that I might gain them that are under 
« the law." 

But what is the ground that appeared to Mr Simeon so 
strong as to warrant his making such extraordinary sup- 
positions, not to say disrespectful, to the Edinburgh gentle- 
man, but highly derogatory to the character of the Apostle 
Paul ? The whole foundation of his argument is this, that 
the cases of circumcision and of the Apocrypha are parallel. 
Of this Mr Simeon is so fully convinced, that, on the sup- 
posed parallelism, he stakes the whole value of his argument; 
for, after he has announced that it is brought to a close, 
he adds, — " If any one set himself to answer it, he must 

< show ; either that the parallel drawn between the Apos- 

< tie's conduct and that of the British and Foreign Bible 
/ Society is not just ; or that the Apostle both erred in his 
' judgment, and sinned in his conduct." 

Were w^e to adopt the latter alternative, we should be 
guilty of blasphemy against the word of God ; but nothing 
can be more safe or easy than to establish the former. At 
once, then, I affirm that the parallel drawn between the 
Apostle's conduct in the circumcision of Timothy, and 
that of the Bible Society, in adding the Apocrypha to 
the Word of God, is not just. So far from, being par- 
allel, two cases cannot be supposed to which the idea of 
parallelism can, with less justice, be attributed. To have 


rendered them parallel, the act of circumcision and that of 
adding the Ajx>cryphal writings to the Word of God must 
either be both right, or both wrong, or both indifferent. 
Now, this is so far from being the case, that, in the act of 
circumcision, there is nothing either right or wrong ; it is 
in itself perfectly indifferent. " Circumcision is nothing, 
and uncircumcision is nothing, but the keeping of the com- 
mandments of God." On the other hand, the adding of 
the Apocryphal writings to the Word of God is a double 
evil. It is wrong to add any thing to his word ; and these 
writings, " advancing'' as they do " a deceitful claim to 
reverence and attention, upon the pretext of being inspired," 
and containing false doctrine and gross errors, contrary to 
the Word of God, are absolutely bad in themselves. The 
two cases then are not parallel. 

It is true indeed that the act of circumcision, which is 
indifferent in itself, may, in certain circumstances, become 
wrong. When this is kept in view, the conduct of the 
Apostle Paul in circumcising Timothy, on one occasion, 
and in refusing, on another, to circumcise Titus, is vindi- 
cated from all appearance of inconsistency. A proper un- 
derstanding of these two cases will not only show the ab- 
sence of a parallel, but the total dissimilarity between the 
conduct of Paul, in circumcising Timothy, and that of the 
British and Foreign Bible Society with regard to the Apo- 
crypha. Yet this case of the circumcision of Timothy, is 
Mr Simeon's strong-hold ; and, after the long irrelevant 
argument upon it which he has put into the Apostle's 
mouth, he exultingly introduces it once more at the con- 
clusion of his pamphlet :-.- 

*^ This I say, my Lwd, that no man who protests against the measures of 

♦ the British and Foreign Bible Society would have advised Paul to circum- 

♦ cise Timothy under the circumstances as they existed at that day : no, nor 
' would he have approved of Paul's conduct ; he would have called it " <fo- 
' ing evil that good might corne." And if any man will get out of this di- 
' lemma, let him show that St Paul was right in what he did ; and then mark 


* the diflference between his^ conduct, and that of the British and Foreign 

* Bible Society, so as to show, that though Paul was right, the Bible Society 

* is wrong. Let him, I say, get out of this dilemma. If he choose to con- 
' demn St Paul, and that in a point where he has so plainly proposed himself 

* as an example to the Church in all ages, I shall consider him as actually 

* conceding the point ial question." 

To extricate ourselves from this vaunted dilemma will 
be no great achievement. It is a dilemma existing only 
in Mr Simeon's imagination. The whole of the above 
passage betrays a very culpable want of consideration and 
much misunderstanding of the case referred to. Mr Si* 
meon speaks of PauPs conduct in circumcising Timothy as 
if it was his own discretion that directed him in this act. 
Yet he says, that, in doing so, Paul has " plainly proposed 
himself as an example to the Church in all ages." And a 
little before, he had introduced the Apostle affirming, — 
" I will record my decision, for the benefit of the Church 
in all future ages.'"' Now, can Mr Simeon, when he gives 
bimself time to reflect,— can any one who has considered 
tfee nature of the Apostolic office, and the qualifications 
necessary for executing the high commission of binding 
and loosing in heaven and in earth,— conceive for a moment 
that the Apostle would have dared to use such language 
€Xeept as inspired and guided by the Holy Ghost .? 

It is a fundamental error to suppose that the Bible, in 
recording the conduct of the Apostles, as an example to the 
church in all ages, holds out to us the idea that they acted 
according to their own discretion, and not under the in- 
fallible guidance of the Spirit of God. If this were the 
fact, we might have advised Paul not to circumcise Timothy 
if we had judged it to be wrong, and we might not have ap- 
proved of his conduct in doing so ; and it is possible that in 
all this we might have been right and Paul wrong. But, 
believing, as we do, that this Apostle acted under the im- 
mediate influence of the Holy Ghost in all that he recorded 


in the Scriptures, when he pro|K)sed himself as aa example 
to the church, we would not have presumed to offer him 
any advice, far less to have disapproved of his conduct, but, 
with all due reverence, would have admitted that he " was 
in the right in what he did." Under this conviction we 
shall now with perfect ease " get out of this dilemraa," and 
both show that Paul was right and that the Bible Society 
is wrong. 

Paul circumcised Timothy because of the Jews. Al- 
though, in consequence of the offering up of the one sacri- 
fice by which the Redeemer hath for ever perfected, them 
that are sanctified, the ceremonial law was fulfilled in afl 
its parts ; yet, as the Jewish polity was not then wholly 
put an end to, the prejudices of the converted Jews who 
continued zealous for the law, were borne with. They 
knew that the law was from God ; they had been brought 
up in the observance of it, and they continued to keep 
up the distinction of meats, and used the ceremonial puri- 
fications, attended the Temple service, and celebrated 
the feasts that had been appointed. In all this the 
Apostles, acting' under divine direction, bore with their 
prejudices, and even themselves conformed to them. On 
this ground, as circumcision was a thing indifferent in 
itself, and at that time, by reason of God's indulgence to 
the Jews, a matter of liberty to them, which they might 
or might not observe, Paul circumcised Timothy in order 
to remove an obstruction to the exercise and success of his 
ministry among the Jews, and to render it as acceptable to 
them as possible. Thus, to the Jews he became as a Jew 
that he might gain the Jews ; and in doing so he gave up 
no part of his duty. But the same Lord who permitted 
circumcision to be continued to the Jewish believers, posi- 
tively prohibited its observance to the Gentiles ; and, there- 
fore, when an attempt was made to impose circumcision on 
the Gentile believers, this Apostle opposed it in the most 
decided manner, and would on no account permit Titus to 
be circumcised, for ion that case it was no longer a matter 


of indifference, but positively wrong. To those, therefore, 
who required its observance, he gave place by subjection, 
no not for an hour. 

This matter, so clear in itself, Mr Simeon has con- 
trived to perplex. He has adduced the example of Paul, 
where, in the case of Timothy, that Apostle practised a rite 
indifferent in itself, the continuance of which, as well as 
its original appointment, was sanctioned by divine au- 
thority. This example is placed before us by Mr Simeon 
to justify the introduction of what is positively wrong and 
contrary to the express command of God. God has so- 
lemnly prohibited the adding of any thing to his word in 
any circumstances, or the holding out any thing as his 
word which is not his word. In direct contravention to 
this command, Mr Simeon contends for the adding of the 
Apocryphal to the sacred books, and the delivering of the 
whole to the people as the word of God. Nor is this all ; 
he even attempts to sanction this violation of the divine 
law by the example of the Apostle. But, since Mr 
Simeon has adduced the example of Paul in circumcising 
Timothy, why has he kept back his positive refusal to cir- 
cumcise Titus ? Had he referred to this case, along with 
the other, he would have at once exposed the fallacy of 
his assertions and the unsoundness of his argument. 

There is one thing more I must notice on this point : 
Mr Simeon makes the Apostle speak of his conduct in the 
circumcision of Timothy as a sacrifice for our imitation in 
respect to the Apocryphal books. But, if to circulate them 
be the will of God, it is not to be done with reluctance; 
and if it be not God's will, we have no right to make such 
a sacrifice to him. He will no more receive it than he did 
that of Saul. The circumcising of Timothy was in con- 
formity with his will ; besides, being a thing not sinful in 
itself, it can never be alleged as a warrant for what is in 
any manner sinful and wrong. The lawfulness, then, of 
adding the Apocrypha to the Bible must first be proved 
before it can be justified by the circumcision of Timothy. 


In the address of the Apostle Paul, in defence of addinf( 
the Apocrypha to the Holy Scriptures, besides adducing 
his own example in the circumcision of Timothy, he is 
made to quote the precept which he has dehvered, Romans 
XV. " We that are strong, (as the Edinburgh Committee 

* feel themselves to be,) ought to hear the infirmities of 

* the weak, and not to please ourselves.'" According to 
Mr Simeon, Paul affirms, " I deliver this command even 

* in reference to the eating of meats offered to idols, where 

* the ajyparefit evil is Jar greater than in the act you cen- 

* sure, and where the reason for exercising such Jbrhearance 
' is Jar less.'''' But a reference to what the Apostle has 
actually said, must convince us that this precept, in the 
connexion in which it stands, has nothing to do with 
meats offered to idols. In Rom. xiv. xv., the Apostle is 
treating of Jewish, not heathen prejudices. If Mr Simeon 
denies this, he must suppose the Apostle to affirm that the 
man who eateth meats offered to idols, eateth to the 
Lord ; and that he who regardeth a day set apart for the 
service of an idol, regardeth it unto the Lord ; but this 
cannot be his meaning, because it is altogether different 
from his doctrine, when professedly treating of meats of- 
fered to idols. 

In 1 Cor. viii. the Apostle sets out by observing, that 
an idol is nothing in the world ; and admits, that we are 
neither the better nor the worse for eating of any particu- 
lar food ; but, at the same time, he prohibits believers from 
sitting at meat in an idol's temple, — 1st, Because this might 
embolden weak brethren to eat what was offered to idols, 
and cause them to put away a good conscience and make 
shipwreck of faith ; 1 Cor. viii. 10,11: — And, ^dly. He 
prohibits such conduct, because it was holding fsllowship 
with, and partaking of the table of devils, 1 Cor. x. 19. 
21. This is very different language from what is employ- 
ed in regard to Jewish meats and days in the Epistle to 
the Romans. 

The Apostle concludes his instructions respecting meats 


offered to idols, by teaching, that we should, without 
scruple, eat whatever is sold in the shambles ; that a be- 
liever might lawfully accept an invitation to a feast given 
by a heathen, and eat whatever was set before him ; but if 
he was informed that such a thing was offered to idols, he 
was not to eat of it, because this would have been giving 
countenance to idolatry. Such is the Apostle's doctrine ; 
and certainly it affords no support to Mr Simeon"'s argu- 
ment in favour of distributing the Apocrypha with the 
Word of God. 

Had the Apostle permitted believers to please idolaters 
by inviting them to a feast, and rendering it more accept- 
able, by setting before them meats offered to idols, this 
would have been somewhat analogous to the line of con- 
duct which Mr Simeon exhorts the Bible Society to pursue. 
But the Apostle gave no such licence. He commanded 
Christians, without being deterred by the apprehension of 
being branded as unsociable, and charged with dogmatizing 
to the whole world, positively to refuse to partake of what 
their host informed them had been offered to his gods. 
This would have made them partakers of other men's 
sins. It might have procured to them the praise of liberality 
and candour, but it would have rendered them accessary 
to the perdition of those who knew not God and obeyed not 
the gospel. 

In a note, Mr Simeon says, " In eating things offered 
^ to idols, a person did that which he might well consider as 
^Jhrbiddeii : nor could he plead for himself, that he hoped 
* by means of it to save a multitude of souls.''^ What is 
meant by — He might well consider it as forbidden ? Was it 
actually forbidden ? If not, why might he well consider it 
to be so ? And, if it was forbidden, does Mr Simeon af- 
firm that we are at liberty, nay bound to do what is for- 
bidden, when we expect it to be attended with good effects ? 
This would completely justify Saul in offering the sacrifice, 
1 Sam. xiii. 9. to prevent the people being scattered from 
him ; but his conduct was condemned, and himself stripped 

of the kingdom for his presumption. But was his presump- 
tion greater than ours, if, with a view of saving a multitude 
of souls, we countenance the desecration of God's holy word, 
by the spurious addition of the Apocrypha, in order to ren- 
der it more acceptable ? 

This was not the manner of the Apostle Paul. To have 
preached and practised circumcision, would have put an end 
to the Jewish controversy by which the churches were so 
much harassed, and have brought many Jews to acknow- 
ledge Christ as the Messiah, and would have caused the of- 
fence of the cross to cease ; but he entered into no_ such 
compromise. Like Jeremiah, he stood as a brazen wall on 
the foundation which God had laid in Zion ; and whether 
men would hear, or whether they would forbear, he did 
not suffer the Gospel of Christ to be corrupted. But what 
would either circumcision, or the eating of meats offered to 
idols, have been in comparison of corrupting the word of 
God by the profane addition of Jewish fables, of which 
the Apocrypha is composed, and against which the Apostle 
repeatedly cautions us in his Epistles. 

The doctrine of forbearance, to which Mr Simeon has 
appealed, does not authorise a Christian to do what he 
knows to be opposed to the will of God ; but teaches him to 
please his neighbour for his good, as far as he possibly can, 
without doing that which is contrary to his paramount duty 
to God.* To act otherwise, is to do evil that good may come* 
This instance, then, respecting idols, no more serves Mr 
Simeon's purpose than that of circumcision. Mr Simeon 
makes the Apostle say, in reference to the case of Timothy,— * 
" Let me see any of my Christian brethren carrying this 

• ** En Wppelant tout ce qui a 4te dit a ce sujet, il parait que le devoir du 
stipport mutuel peut k\xt contenu dans les deux regies suivantes : Imo, Na 
rien fairepour conserver notre communion avec nos freres, qui pdt violer notre 
communion avec Dieu par la desobeinsance : 'ido^ Garder notre communion 
avec nos freres autant que nous le pouvons sans violer notre communion avec 
Dieu." — Cofnmtntary (m iht Epistle W the Homansy by the Author; torn. 
»»./>. 248. 


concession to an extent that will be injurious to the souls 
of men, and I shall withstand them."" The concession Mr 
Simeon would have the British and Foreign Society make, 
in mixing the Apocrypha with the Bible, is injurious to 
the souls of men. It is delivering to them writings as 
a part of the word of God, containing doctrines opposed 
to that word ; and, if imbibed by them, not merely injuri- 
ous, but destructive to their souls. It is sinning not only 
against man, but against God, who has strictly prohibited 
any such addition. To put a book into a man^s hand as 
containing only the Old and New Testaments, when we 
know that it contains something that is neither the Old 
nor the New Testament, is an evident deception. It is 
giving him, what you assure him is all wholesome and nu- 
tritive food, when you know it contains deadly poison. 

Not only does Mr Simeon make the Apostle Paul say, in 
express terms, " To them that require the Apocrypha, as 
conceding the Apocrypha," but also "to the Papist (I became) 
" as a Papist."" So, then, the Apostle to be consistent with 
himself, and in order to gain the Papists, must speak and 
act as the Papists do. How easy would it be to expose the 
impropriety, and even the absurdity of ascribing such a 
sentiment to the Apostle. How different would this be 
from becoming to the Jews as a Jew. In the one case, so 
far from doing any thing contrary to the will of God, 
Paul acted by Divine authority in observing that which 
was in itself indifferent. In the other case, he must 
have acted expressly contrary to the authority of God, 
in things that were in themselves sinful. This very 
Apostle was divinely commissioned to predict the great 
apostacy, that unhallowed mixture of Christianity, Judaism, 
and Paganism, which was to take place in latter times. 
Is it possible, then, that Paul would have countenanced 
such abominations .'' How unbecoming — How improper is 
it to put in his mouth, to the Papists Ibecbmeas a Papist ! 
Who, that is acquainted with his character and writings, 
could recognize the Apostle Paul, as Mr Simeon has portray- 


vd him, arrayed in the attire of the Mother of Harlots, go- 
ing forth to the nations with the Apocrypha in his hand, 
and reading, for their instruction, the history of Bel and 
the Dragon ! 

The arguments which Mr Simeon has used in justification 
of the practice of the British and Foreign Bible Society, in 
relation to the Apocrypha, are similar to those by which 
the Jesuit Missionaries in China vindicated their conduct 
in permitting their converts to pay religious adoration to 
their deceased ancestors. Their plea was, that without 
this they could have been of no use, and that they gained 
a great end by a slight sacrifice. '' To the Chinese I be- 
came as a Chinese, that I might gain the Chinese,'" — This 
very much resembles the reasoning of Mr Simeon and the 
friends of the Apocrypha. They say the word of God will 
soon eclipse it, and so said the Jesuits. *' They are but 
specks, the error will be neutralized by the truth." But 
neither is Mr Simeon's language, nor that of the Jesuits, 
the language of the word of God : " A little leaven leaven- 
eth the whole lump." 

Notwithstanding the inconclusiveness of Mr Simeon's 
reasonings, and his misapplications of Scripture, he has 
indulged in a strain of invective against the Committee of 
the Edinburgh Bible Society, which, even were he the 
advocate of a better cause, would not^ only be unwarrant- 
able, but extremely indecent. If, however, he could not 
abstain from this, how improper was it to make an Apos- 
tle the vehicle of such language ? In the following 
not very courteous strain, the Apostle Paul is represented 
as assailling " the Edinburgh Gentleman :" — " I should 
' have been better pleased if your zeal had been more ac- . 

* cording to knowledge, and if it had been blended some- 

* what more with modesty and love — I am made all things 

* to all men, that I might bi/ all means save some. This, 

* my brother, is what I do : but in you I see not one atom 
' of such a spirit : You will make no concessions whatever : 

* No, forsooth, the CAiNiiift of immortal souls, though they 



< be millions upon millions, is no such object with you : 

* it deserves no sacrifice at all, in your estimation : You 
' know that circumcision is abrogated, and you will not be 
' accessory to the observance of that rite, no, not in a 
' single case, to save the whole world. — We that are strong 

* ought (not to treat with contempt and disdain, but) to 
« BEAR the infirmity of the weak, and not to please our- 

* selves. — We that are strong (as the Edinburgh Committee 
' feel themselves to be) ought to hear the infirmities of the 
' weak, and not to please ourselves. No, indeed : the in- 

* sisting upon our own humours, and our own conceits, 

< and requiring all our Christian brethren to submit to us, 
' is not the spirit that I approve."" The reader will judge 
whether such an address to the Committee of the Edin- 
burgh Bible Society be justifiable in Mr Simeon, especially 
when professing to plead the cause of love and forbearance; 
and whether the strength of his reasonings warrant the 
severity of his language. 

After the perusal of such a pamphlet as Mr Simeon's, 
any one who has little acquaintance with the subject in 
del)ate, might be induced to suppose that the Apocryphal 
books are very harmless in themselves, and that the adding 
of them to the Scriptures is a matter of no great moment. 
But, considering the specimens of them given in the Edin- 
burgh Statement, in which so many false principles and 
destructive errors are exposed, some notice of these, it might 
be expected, would have been taken by Mr Simeon, and 
some defence attempted of a book which he insists may be 
(awfully added to the word of God. The Edinburgh 
Statement declares, that " the whole work is replete with 
instances of vanity, flattery, idle curiosity, affectation of 
learning, and other blemishes ; with frivolous, absurd, false, 
superstitious, and contradictory statements.**' These serious 
charges are supported by proofs exhibited under the follow- 
ing heads: — Absurdities and contradictions, — n)agical cere- 
monies, — transmigration of souls, — prayers for the dead, — 
sinless perfection in this life, — gross superstition, — lies and 


falsehood, — assassination and suicide commended, — justi- 
tication by the works of the law. 

** From these brief statements,'' it is added, "which might 
have been continued to a much greater length, — " we trust 
it will appear that our opposition to the printing and cir- 
culation of the Ap(Xiryphal books, whether intermixed with, 
or appended to the sacred Scriptures, is neither frivolous 
nor vexatious : — that, so far from being a harmless append- 
age to the word of God, they are in direct hostility to it ; 
and, if bound up with it, must powerfully tend to counter- 
act its holy and saving influence on the mind. So' per- 
nicious are the doctrines which they teach, — so immoral 
are the examples which they present, that no reason, it is 
conceived, can be imagined sufficiently powerful to warrant 
a Bible Society to countenance, directly or indirectly, their 
circulation. Instead of preparing the way, and enticing 
men to read and study the sacred volume, their low and 
vulgar puerilities, their gross errors and immoralities, are 
much more calculated to produce, in the considerate 
mind, aversion and disgust. Whatever incidental sen- 
timents of real value they may contain, these books, 
when brought into connexion with the pure oracles of 
heaven, prove, at once, an encumbrance and a snare. In 
such a connexion they can be viewed in no other light 
than as a presumptuous addition, which it is no less dan- 
gerous to give than to receive ; for every addition to the 
Scriptures is forbidden by their Divine Author ih ih^ 
strongest terms.'' 

Considering the above weighty charges against the 
Apocrypha, it is truly astonishing that Mr Simeon should 
stand forth a strenuous advocate for adding it to the Holy 
Scriptures. If, however, he must still appear in this cha- 
racter, why has he not endeavoured to refute these charges ? 
Do they seem to him so trivial as not to deserve his no- 
tice, or is he conscious that it is not in his power to re- 
pel them ? 




Mr Simeon, and others who contend for adding the 
Apocrypha to the word of God, take for granted the im- 
possibihty of circulating the Bible on the Continent with- 
out this spurious appendage. This, however, has not been 
proved ; and the contrary appears to be the fact, as will be 
seen in the sequel. If there is a demand for the Apocrypha, 
it is greatly owing to the mismanagement of the Directors 
of the Bible Society. Had the foreign societies been told 
from the beginning that no aid could be afforded them from 
England except for promoting and circulating the Bible 
alone, and had this declaration been steadily adhered to, 
the result, it is believed, would have been a more extensive 
circulation of the Scriptures of truth. Great efforts, how- 
ever, are now made to impress on the minds of all, the ne- 
cessity of adding the Apocrypha in order to the circulation 
of the Scriptures on the Continent. 

To prove the necessity, as well as to vindicate the law- 
fulness of adding, and even of intermi?iglmg the Apocryiphai 
writings with the canonical books, a paper, entitled " Re- 
marks," &c. has been recently published at Cambridge, in 
the introduction to which a long list of signatures appears, 
" restricted,"" it is said, " to masters of arts and persons 
of superior degrees."' In this publication extracts of four 
letters are inserted. Two of the letters are from Paris, one 
from L. Van Ess, and another from a Swedish nobleman. 
To these letters I wish to direct the reader's attention, since 


tliey are produced as quite conclusive on the subject ; in 
one word, they are pronounced ** irresistible.*" 

In the extract of the letter from the Swedish nobleman, 
we find him expressing his apprehension, that in Sweden 
the exclusion of the Apocrypha will put a stop to the circu- 
lation of the Scriptures. But this correspondent produces 
no facts to support his opinion ; and, from the indiscrimi- 
nate and exaggerated terms in which he speaks of the reli- 
gion of his countrymen, so common in letters from the Con- 
tinent, and so much calculated to mislead their readers, those 
who are acquainted with the real state of things there. will 
lay little stress on this communication. " Will not,"" he 
says, ' the exclusion of the Apocrypha lessen, or put an en- 

* tire stop to this circulation, among those humble though 

* sincere lovers of our religious records, who, perhaps even 

* without being aware of a distinction between the canonical 

* and Apocryphal books, have found edification from them 
' all ? and many of whom may have first been induced to 
' read the Bible, by those affecting histories by which we 

* were so delighted as children, and those beautiful moral 

* precepts which we admire still as men. You know well 
' the attachment of our peasants to the Bible, but they will 
' have * tkeii'' Bible ; that Bible which their ancestors loved, 

* and out of which their religious parents used to read to 

* them as children." 

Such is the substance of this letter, in which the writer 
throws out a vague opinion, while he does not even hint 
that any trial has been made to ascertain the matter in 
question. He sees no harm in making an addition to the 
Word of God. On the contrary, according to him, it 
produces a most beneficial efi'ect. It is even absolutely in- 
dispensable; for, without this passport, the Bible would 
be rejected by the sincere lovers of the religious records, — 
the want of it would put an entire stop to the circulation 
of the Scriptures. He himself appears fully to participate 
in the strong predilection with which he would persuade 


us his countrymen are imbued, having been delighted in 
his childhood with the pretty stories of the Apocrypha, 
and now in his manhood admiring the beautiful moral pre- 
cepts which it contains. What weight can any considerate 
person attach to such a testimony as this ? It is fitted rather 
to amuse by its simplicity than to produce the smallest con- 
viction on a grave and important subject. 

Here, however, we have an irrefragable proof of the mis- 
chief of connecting the truth of God with the lies of men 
in one volume under the title of the Word of God. Both 
are viewed as coming from Him, — both are equally receiv- 
ed as religious records, — both are considered by the peo- 
ple as component parts of the Bible, — " Their Bible."" 
Tbis attestation comports very ill with the testimony given 
to their piety, while it completely exposes the fallacy of 
the opinion advanced by the writers of the Cambridge Re- 
marks, that " men will learn to distinguish " the voice of 
" the true Shepherd, and a stranger will they not hear."" 

* In comparing one part with another, they will soon dis- 

* cover that there is an authority and efficacy in the one, to 
< which the other does not pretend.'' Instead of soon dis- 
covering this difference, the Swedish nobleman tells us of 
generation after generation of " religious**" people remain- 
ing entirely ignorant of it. As far then as the vague, un- 
authenticated statements of this letter go, from which it 
appears that the writer possesses no information on the 
subject of his communication, they tend only to the con- 
futation of the opinion which those who produced it wish 
to establish. 

Professor L. Van Ess, in his letter, (which is addressed 
to Dr Steinkopff*, one of the secretaries of the Bible So- 
ciety), intreats the committee of that Society to allow the 
Apocrypha to be intermingled with the canonical books in 
8000 copies of his translation of the Old Testament which 


ihey have purchased. In urging his request, which he 
does both from personal and from pubUc considerations, 
he attaches no importance whatever to the violation of 
the integrity of the inspired word, by interminghng the 
apocryphal with the canonical books. Speaking of the 
Apocryj)ha, he says, " The view taken by members of 

* both (tlie Roman Catholic and Protestant Churches) is 

* in a doctrinal sense the same, the mere order in print- 
' ing the Apocrypha books is different. Whether the 
' books happen to stand in one place in the Bibles of Ro- 
' man Catholics, and in another of those of Protestants, 

* is surely a point of no importance." 

Such is Mr Van Ess's light manner of speaking on the 
subject ; and to this flagrant violation of the Divine Word 
has he conjured the Society, " in the name of the Re- 
deemer himself,"" to consent. But, even were that which 
he pleads for lawful, there is nothing so forcible in his 
letter as to convince us that it is necessary. On the con- 
trary, an attentive perusal of this extract will lead us to 
conclude that the opinion he gives as to the impractica- 
bility of circulating the old Testament among Roman 
Catholics without the Apocrypha is unfounded. 

He declares it to be a fact, that the desire of the Roman 
Catholic population to obtain possession of the whole Bible 
was never so strong and so vehement as at present. He 
further tells us of the numberless letters he has received, 
and is daily receiving, from Roman Catholics, both of the 
clergy and the laity, all breathing the strongest desire to 
possess his translation of the Old Testament when complet- 
ed, and which, he says, ' in fact, the whole Roman Catholic 
public in Germany seems anxious to obtain.** Again, he 
speaks of the thousands and thousands among Roman 
Catholics who thirst after the whole Bible, and hunger 
after that bread of life which no one gives them. In ad- 
dition to all this, he informs us that the distribution of the 
New Testament lias been abundantly blessed of God. 


Such are the details which Van Ess exhibits as facts ; 
after which it would require very strong evidence indeed 
to prove that the Bible, if presented in its native excellency 
and purity, would be rejected by persons in such a state of 
mind ? Yet he wishes us to believe that the success of its 
circulation cannot be risked without the addition of what 
the Swedish nobleman calls, " the affecting histories and 
beautiful moral precepts of the Apocrypha." But, to pro- 
duce this conviction, the only means which he has in his 
power to employ, %s to oppose his own opinions and con- 
jectures to the facts he has stated. At the same time he 
informs us that " things have scarcely ever worn so por- 
' tentous an appearance as at the present moment, when 

* so great is the excitement visible among the members of 

* both persuasions, that we cannot but be apprehensive of 

* its leading to some important crisis." In other words, 
circumstances are so much changed, that, to reason from 
the past to the future, as to the reception of the Scriptures 
by the public, is very precarious. 

If his representations be well founded, why is it neces- 
sary that the Bible Society should purchase his trans- 
lation of the Old Testament for the purpose of circu- 
lating it, whether with or without the Apocrypha ? " The 

* desire," he says, " of the Roman Catholic population 
' to obtain possession of the whole Bible was never so 

* strong and so vehement as at present." In another 
letter, dated April 26, 1824, (two months prior to the 
date of the above letter, published in this year's Report 
of the Bible Society,) he observes, " The inquiry after 

* my translation of the Old Testament exceeds belief, 
' from clergymen as well as from the laity ; since there 

* are no other Catholic translations in the German lan- 
» guage, excepting such as are filled with notes and com- 

* ments, and in general sell at a very high price, which 

* cannot be paid either by clergy or laity in these times of 

* distrc5>s. The demand for my version, when fully com- 


' pletcd will Ik* so considerable, that 100,000 copies wtU 

* be required. Wherever my New Testament has found 
' nccess, and Christ is revealed by its perusal, the people 

* are anxious to seek him also in the prophecies and types 
' of the Old Testament. I receive letters by every mail 

* containing applications for copies." If all this be true, 
what need is there for the interference of the Bible So- 
ciety, far less that it should become a party to the viola- 
tion of the integrity of the Scriptures. Booksellers enough 
will be found both to remunerate the author, and to de- 
fray the expenses of printing a book of which 100,000 
copies will be required to supply the demand. Here we 
have sufficient proof that the conjectures of Van Ess, that 
the Bible would not circulate without the Apocrypha, 
are entirely groundless. The facts which he states ^ if 
admitted, must convince the most incredulous that the 
Old Testament would be received, and gladly received, by 
the people of Germany, though unadulterated. For can 
any one imagined that, when the inquiry for the Bible ex- 
ceeds belief, and when it is out of the power of the people to 
obtain it elsewhere, they will be deterred from procuring 
the object of their desire wherever it can be had, even 
though they supposed it to be in some respects defective. 

Above all, is it possible for any one to bring himself to 
imagine that those to whom Christ has been revealed by 
the perusal of the New Testament, and who are anxious 
to seek him also in the prophecies and types of the Old Tcs^ 
tament, will refuse to accept of it because it wants the Apo- 
crypha? Such a supposition carries absurdity on the face 
of it. 

Van Ess, as if he himself were sensible that his con- 
jectures are insufficient to counteract the impression that 
will be made by his facts, endeavours to add to their 
weight by referring to certain personal inconveniences it) 
which he would be exposed were he to publish the Bible 
without the Apocrypha. His character and reputation, 
he tells us, as well as his adherence to canonical order, 



would be immediately degraded. But such considerations 
as these can never justify Christians of this country in 
adulterating the Scriptures ; nor do his opinions, opposed 
to his facts, carry such evidence as to lay them under a 
temptation to violate their duty. We shall afterwards refer 
to the judgment of one who is well acquainted with Ger- 
many, who affirms, that " the assertion that the Bible xmll 
' not he received in Germany without the Apocrypha is a 

* gross misrepresentation?'' 

In publishing extracts of this letter from Van Ess to 
persuade the public that the Bible vvill not be received by 
Roman Catholics without the Apocrypha, the authors of 
the Cambridge Remarks have hept hack an important tes- 
timony on the opposite side contained in the same letter, hy 
striking it out of a sentence ivhich they have quoted. 

In what they have published we read, in the end of one 
sentence and in the beginnuig of another, as follows: " By 
' the circulation of my translation of the Old Testament, 
' separate from the Apocryphal books. When, at the same 
' time, I call to mind the numberless letters which I have 
' received," &c. Now, let the reader observe what has 
been done to conceal the hiatus. The last clause of the 
former sentence is struck out together with the first word 
of the latter sentence, and the second word is made to be- 
gin with a capital. In the letter itself the whole runs thus, 
the second sentence beginning a new paragraph : — -' By the 

* circulation of my translation of the Old Testament, sepa- 
' rate from the Apocryphal books ; notwithstanding, it is 
« but candid to say, that, individually, I, like many other 
< enlightened Roman Catholics, feel disposed to take no 
' umbrage whatsoever at such a separation."*' 

" But, when at the same time I call to mind the num- 
' berless letters which I have received," &c. 

The^c'^ thus suppressed and intended to be concealed 
from the public is a very material one, and. must have 
appeared so to those who have omitted it, otherwise they 
would never have resorted to so base an artifice. According 


to Van Ess himself, many enlightened Roman Catholics feel 
disposed to take no umbraoe xvhatsoevcr at the separaticm be- 
tween the Bible and the Apocrypha, 

The writers cf the Cambridge Remarks have not 
only attempted the concealment that has been just ex- 
posed ; but, with equal art, they have also omitted the 
relation of another very material fact. In one of the 
extracts that has already been quoted, and which they 
have detached trom the other extracts, and huddled up 
in a note at some columns distance, they have again made 
an important omission in the middle of a sentence. * In 
their note we read : " The mere order in printing the 
' Apocryphal books is different. Whether the books hap- 
' pen to stand," &c. In the letter itself we read — " the 

* mere order in printing the Apocryphal books is different ; 
' — let them be paid for by others, and the resolution of 

* the Committee not to priiit the Apocryphal books at their 
' expense^ will not be violated. — The Committee permit the 

* distribution of the Apocrypha if done at the expense of 

* others ; — whether these books happen to stand,"" &c. 

In another part of his letter. Van Ess calls upon the 
Bible Society to make an exception from the rules in their 
resolution respecting the Apocrypha, " or at least," he adds, 
' so far to modify the resolution, that the Apocryphal books 
' and portions irfihe Old Testament^ agreeably to the order 
' oftfte Vulgate^ and intermingled with the canonical books, 
^'¥Ray be allowed to be printed at the expense of others and 
^ then circulated in the 8000 copies of my Old Testament, 

* the canonical books of which, the B. and F. Bible So- 
' dety have purchased!" Again, it is said in the same letter 
— " Towards the expenses of printing the Apocryphal 
' lx)oks, I am ready to advance 4000 florins, which I have 

* received from Amsterdam towards establishing a fund for 
^ the Bible." 

All the above quotations of the letter of Van Ess, are not 
only omitted in the extracts given by the Cambridge writers, 
but as we see by the above omission, carefully kept out of view. 


Let the reader, however, remark the last words that have 
been quoted — which I have received towards establishing a 
fund for the Bible. This explauis what was the effect of the 
resolutions of the British and Foreign Bible Society of 
August 1822, and December 1824, which have been ani- 
madverted on, page 37 ; and the justice of the following 
remark in the Statement of the Edinburgh Committee, 
already referred to, will now be obvious. " The real ope- 
' ration of these resolutions is merely to administer a salvo 
' to the consciences of objectors at home, whilst abroad the 
' evil remains precisely the same as ever, and those sacred 
' funds which had been subscribed on the express condi- 
' tion and in the full confidence that they should be ex- 
' pended in encouraging the circulation oithe Holy Scrip- 
' tures only^ are still lending an indirect influence to the cir- 
' culation of vital error.""* 

Whether or not the authors of the Cambridge Remarks 
bad the paragraph of the Edinburgh Statement just quoted 
in view when they presented to the public the garbled 
sentence in their detached note, is best known to them- 
selves. In the end of the '' Remarks'" they indeed say, "In 
' the case of the foreign letters, it must be borne in mind 
' that the writers are not answerable for any inaccuracies 
* which may have arisen in the translation."' The above, 
however, is not an inaccuracy in translation, but an omis- 
sion similar to the former one pointed out, and to another 
garbled quotation of which Mr Gorham has convicted 
them in his pamphlet, 1st edition, page 31. That men who 
possess common honesty, not to say Christian principle, or 
who have any regard for their own characters, should have 
been guilty of the frauds pointed out above, in order to mis- 
lead the public, is altogether unaccountable. That cause 

* Mr V. Ess here solicits the British and Foreign Bible Society to furnish 
him with money to pay for his printing the canonical books, while he informs 
them that he will print the Apocryphal books with money which he says he 
has received from another Society for estaMuhing a fund for the Bible. In 
this way he assures them their rules will not be violated ! \rill the Christians 
jn Britain consent to such manoeuvring as is here exposed ? 


must indeed be desj)erate, which prompts its adherents to 
resort to such a mode of supporting it. 

In the letter of Van Ess, he says, " When under this 
< impression, I advert to the wide, the very wide field which 
' a})pcars to be opened for us among Roman Catholics, by 

* means of the dissemination of the ivliole Bible, translated 
\/rnm the original, and arranged according to the Roman 

* Catholic order of the books.''' Upon this the writer of the 
" Preface to Observations on the Circulation of the Apocry- 
pha," makes the following note: — " Now here I must stop to 
' remark, that there is a manifest contradiction very likely to 
' mislead the unwary. By the word original, we mean in 
' English, the Hebrew, Chaldean, and Greek. Van Ess must 

* mean the Latin Vulgate, for if he means any thing else, his 

* version and he himself are both ipsojacto excommunicated, 
' by the Council of Trent, by the two congregations for 
' interpreting its decrees, assembled by order of Pius IV. 

* and Sextus V., and by very many subsequent bulls. 

* However, if he does not mean the Latin Vulgate, he 
' could not find some of the Apocryphal books at all, and 

* none of them in Hebrew, and consequently he could find 
' none arranged according to the Roman order ; therefore 
' he does not mean the Bible translated from the original, 
' but from the Latin Vulgate." It appears then that the 
translation of Van Ess, of which the Bible Society has 
purchased 8000 copies, is not made from the original 
Hebrew, but from that other translation which, on account 
of its corruptions, a learned Bishop calls the Puddle. 
" The Hebrew, he says, is to be considered as the foun- 
tain — the Greek the stream — and the Latin the Puddle.''^ 

In one of the two letters from Paris, the writer declares 
that he wishes to see the Apocrypha separated from their 
own Bibles — that he often sighs when he thinks upon the 
time and money sjxjnt in reprinting writings, which 
though some few of them, he says, may contain good 


lessons of morals, are for the most part absurd. He also 
acknowledges that the French Churches are wrong, in 
having the Apocrypha joined to the Bible. Yet, after all 
these admissions, he thinks it should not be withheld by the 
Bible Societies. " Our reformers," he says, " should have 
' enlightened us on this question, as they have done on 
< many others, and have relieved our Bible from this su- 
' perfluity. After them our Synods alone are able to de- 
' cide the question ; but they have not to my knowledge 
' meddled with it. Nor should the Bible Societies; nor ought 
* they, in my opinion, to take away the Apocrypha till the 
' Church gives, at least tacitly, a general consent to it." 

I am extremely sorry to see such sentiments expressed 
by the author of this letter ; but purer Popery, I am com- 
pelled to observe, never proceeded from the Vatican. 
The thing is bad in itself, and the practice is wrong ; but 
we must adhere to it. Our reformers have not enlight- 
ened us on this point. If this be sound doctrine, Chris- 
tians, at the Reformation, only exchanged the infallibility 
of the Pope for the infallibility of Luther and his coadju- 
tors. But the Reformers did enlighten us on this point, 
or at least put us in the way of enlightening ourselves. 
They opened to us the Scriptures, and appealed to them 
for what they advanced, calling on all to examine them for 
themselves, and constantly affirming that they are able to 
make men wise unto salvation. This was the grand prin- 
ciple to which they attained, and which they promulgated ; 
and great would have been their concern had they fore- 
seen that, three hundred years after their time, those who 
professed to follow them in their reformation would cling 
to what was acknowledged to be wrong, because it was 
an evil which they had not marked with due reprobation. 
How justly might they have complained that this was 
loading them with a degree of responsibility which, upon 
their own principles, they were entitled to disclaim ; and 
removing the very foundation on which their reformation 
was built. 


The next appeal, it is asserted, should be to the Sy- 
nods ; but no relief, it seems, can be obtained from them : 
They have not decided the question : and now, since they 
exist no more, there is no prospect that they ever shall 
decide it. Last of all comes " the Church," and on it 
the responsibility of the continuance of what is confessed to 
be wrong is ultimately cast. Here we are thrown back into 
that very situation from which the Reformers laboured to 
deliver us. The Bible is withheld from the Roman Catho- 
lics, because the Church decides that it is not fit for the 
people ; and Protestants must receive it degraded by 
what they know to be "absurd," until the Church shall 
give its consent to suffer it to appear by itself, in its native, 
heaven-born purity and beauty. Nay, we may even feel 
ourselves at liberty to do what we know to be wrongs and 
to continue to do so till the Church gives its consent to our 
doing what we know to be right. Thus the authority of 
the Church, and not the authority of God, is appealed to, 
and the latter is made to yield to the former. 

The Apostles of Christ taught that " we ought to obey 
God rather than man ;" to the Rulers, and Elders, and 
Scribes they put that conclusive question : " Whether 
it be right, in the sight of God, to hearken unto you 
more than unto God, judge ye." Yet here persons, who 
profess to have received their testimony, avowedly hearken 
unto itien rather than unto God. Whatever is " wrong'' 
is contrary to his will ; but in this instance we are taught 
systematically to disregard the will of God, till it shall 
have received the sanction of the will of man ; and, as long 
as these stand opposed to each other, to make the former 
give way to the latter. This is worse than Popery. The 
Roman Catholic does not believe his Church, to whose 
decision he bows, to be wrong. On the contrary, he is 
convinced that it is right, and that, in yielding obedience 
to it, he is submitting to the will of God. But here, al- 
though it is both clearly seen, and fully acknowledged 
that the Church is wrongs its decision is adhered to. The 


Roman Catholic, of the two, is the more consistent, and 
the less guilty. 

Instead of the inquiry being, " What saith the Lord P^' 
it comes to be, " What saith the Church ?" But what is the 
Church but the collective body of believers ? and are be- 
hevers in their collective capacity at liberty to dispense 
with the law of God ? The Lord Jesus Christ placed the 
keys of the kingdom of heaven in the hands of his Apos- 
tles ; and who but antichrist will maintain that, since their 
time, they have been committed to the Church ? We may 
ask, concerning the Church, what Paul asked the Corin- 
thians in reference to himself. <' Was Paul crucified for 
you .?" Has the Church a power to remit sins .'' Will the 
Church answer for us in the great day of account, or 
bear the punishment of our sins ? Perhaps the Church, 
too, will decide that the people shall never read the Bible 
without Ostervald's Notes, an appendage without which 
it is not permitted to appear in French pulpits ! In this 
letter it is affirmed that the edition of the Montauban 
Bible has sold only since the Apocrypha was added to it. 
That this assertion is entirely groundless will afterwards^ 

The other letter, from Paris, is written by Professor 
KeifFer ; and both to the reasoning and the alleged facts 
of this correspondent of the British and Foreign Bible 
Society, it is necessary to pay particular attention. 

Mr KeifFer admits it to be generally agreed that the 
Apocryphal books are not divinely inspired, but asks — 

' Why cannot we follow, with respect to them, the precept which our Di- 

* vine Saviour himself gives us in the parable of the tares, which had come up 

* in the field where good seed had been sown. (I\Iatt. xiii.) When the ser- 

* rants of the master of the field offered to gather up the tares, the master for- 

* bade it, saying, — ' Gather not up the tares, lest ye root up also the wheat 
" with them. I^et both grow together until the harvest, and in the time 
" of harvest I will say to the reapers, Gather ye together first tlie tares, and 
" bind them in bundles to burn them ; but gather the wheat into my barn.* 
' The precept contained in this parable may, I think, be applied to the dis- 

* cussion which is now carried on concerning the Apocryphal books.' 


The precept in this parable is completely irrelevant to 
the subject. Such licentious misapplications of passages 
of the word of God deserve the severest reprehension ; 
they are only calculated to perplex and mislead the igno- 
rant and unwary. An opposer of the Apocrypha might 
meet the above question by inquiring, Why cannot we fol- 
low the rule delivered by the Lord to his prophet, " If 
thou take forth the precious from the vile, thou shalt be 
as my mouth ?"" Jer. xv. 19. The parable of the tares re- 
fers to persons, not to doctrines. In regard to the latter, 
our rule is to hold fast the form of sound words ; to. cease 
to hear the instruction that causeth to err from the words 
of knowledge ; and on no account to presume to add to 
the words of God. 

' Ought we not with perfect confidence,* adds Mr Ktiffer, ' to leave to the 
' Almighty the means, and the time, which in his incomprehensible wisdom 
* he shall consider the most fit and proper for separating these books from the 
' inspired writings ?" 

If such a mode of reasoning as this were allowed, it 
might be applied to the translation of the Scriptures into 
the languages of the world, and employed to paralyze 
every exertion for the spread of the Gospel. We might 
say, with some of old, " The time is not come, the time 
that the Lord's house should be built."" But tliose who 
employed such language were reproved and convicted by 
their practice in regard to their own houses. They found 
difficulties in the way of building the Lord's house, and 
made them a pretext for giving it up altogether ; while, 
notwithstanding the obstacles which they had to encounter, 
they contrived to erect ceilled houses for their own accom- 
modation, Haggai i. 2. 5. But, in waiting for the interference 
of the Almighty before separating between the Scriptures 
and the Apocrypha, we should be much more inexcusable 
than the Jews. God had limited a particular period for the 
desolation of Jerusalem ; but he has limited no period du- 
ring which his people arc to countenance the adulteration 
of the lively oracles by corrupt additions. 



False prophets have risen up in every age, and those who 
tremble at the word of God have always been command- 
ed to turn away from them. Men may indeed turn away 
their ears from the truth, and be turned unto fables; but the 
people of God are not in any way to give them their sanc- 
tion. " If there come unto you any, and bring not this 

* doctrine, receive him not into your house, neither bid him 

* God speed, for he that biddeth him God speed is par- 

* taker of his evil deeds,"" 2 John x. 11. 

The Apostle Paul was not directed to wait till God 
should destroy the influence of false teachers in the church 
at Corinth. He denounced them as deceitful workers, 
as ministers of Satan ; and thus by the blessing of God 
the evil was checked. We cannot feel too strongly our 
absolute and entire dependance on God, and that, except 
the Lord build the house, they labour in vain that build 
it ; but we are not to wait until the Lord shall point out 
to us the proper time for building his house by causing it 
to spring up without our labour. He has given us his 
Holy Word ; he has commanded us earnestly to contend 
for the faith once delivered to the saints, and to preserve 
pur^ and uncontaminated that book by which all shall be 
j^udged at last. 

According to M. Keiffer's application of the parable of 
the tares, the Bible is the wheat, the Apocrypha the 
tares, the devil is the author of it, and the servants are 
forbidden to take away what he has indited. Extraordi- 
nary as it may appear, that, in pleading the cause of the 
Apocrypha, he should have laid down such premises, the 
conclusion which he draws is still more remarkable. In 
plain language it is as follows : — Let us then imitate the 
conduct of this enemy, and, as long as the servants shall 
gkep, unite with the devil in sowing tares among the 
wHeat by continuing to print the Apocrypha. Arguments 
like these should arouse the most dormant and, inconsider- 
ate^ while they prove to what lengths such perversions of 
Scripture would conduct us. 


After giving the above specimen of his manner of ap- 
plying Scripture, and reasoning upon the subject, Mr 
KeifFer proceeds to his statement of facts, which are pub- 
lished with a view to sway the pubhc mind, and are held 
forth as decisive on the subject in question. 

" When the Bible Society at Paris," he says, " began its labours six years 

* ago, the only Bibles ready for distribution were two editions which had been 

* printed by some pious persons at Toulouse and Montauban, which did not 
< contain the Apocrypha. With these two editions the Society began its dis- 

* iributions, but soon there was a protest on all sides against the omission of 

* these books, and a formal demand was made, that the Apocryphal books 

* should be added to these two editions. In order to conform to the French 

* Churches, the Society was obliged to print the Apocrypha at Toulouse and 

* at Montauban, and to add them to the editions which had already been pub- 

* lislied there. A little while after, the British and Foreign Bible Society 

* caused Martin's Bible to be printed at Paris, in a small form, and gave a 

* great number of copies of it to the Paris Bible Society ; but though this edi- 

* tion was advertised in the annual reports, and in several of the Society's cir- 

* culars, and though it was offered at a very low price, nobody asked for it. 

* The Auxiliary Societies to which these books were sent, as a gift, received 
' them with reluctance, because the Apocryphal books were not in them, and 

* the Society was obliged to print them in a small form, as the only means of 

* distributing these Bibles. These facts appear to me more than sufficient to 

* prove the aversion which the French Protestants have for Bibles without the 
' Apocrjrpha, and the impossibility of introducing tliem into our churches." 

It is difficult to repress our indignation when we see 
statements of this kind published under the name of facts, 
in order to influence men''s minds, and which are calculat- 
ed to mislead the public on so important a subject. We 
have already seen one letter addressed to a Secretary of 
the Bible Society, laid before the public in a mutilated 
state, with material Jhcts which it contained purposely 
suppressed ; and now we have extracts of a letter written 
by a correspondent of the Society, whose competency to 
judge in religious questions the reader has already had an 
opportunity of appreciating. In this letter he gives vari* 
ous statements wliich are contrary to fact, and yet he af- 
firms that these Jacts appear more than sufficient to prove 


the aversion which the French Protestants have for Bibles 
without the Apocrypha, and the impossibility of intro- 
ducing them into their churches. 

To show that I am not treating Mr Keiffer's facts worse 
than they deserve, I must enter into some details, and 
shall proceed to state facts derived from much more com- 
petent judges on religious subjects than Mr Keiffer. His 
facts relate to three editions of the Bible — the Toulouse 
and the Montauban editions, and Martin's pocket Bible. 
I shall take them in their order. 

Mr KeifFer affirms that the Toulouse edition of the Bible 
was printed by some pious persons at that place, and 
that the Bible Society at Paris began the distribution of 
it before the Apocrypha was added. Both these assertions 
are unfounded. The Toulouse Bible was not printed by 
some pious persons at Toulouse, and the distribution of it 
was not begun without the Apocrypha. The history of 
this edition is as follows : — 

In consequence of a representation that was made, at my 
instance, to the British and Foreign Bible Society, soon af- 
ter the Montauban Bible went to press, stating, that a 
much greater number of Bibles was wanted to supply the 
French Protestants, an edition of 10,000 copies, to be 
printed solely at the expense of that Society, was ordered at 
Toulouse. The printing of this Bible was placed under 
the superintendence of M. Chabrand, the Protestant pas- 
tor and President of the Consistory there, whom I had 
recommended as a fit person to be intrusted with it. This 
edition was far advanced when I left France, without any 
mention being made of adding the Apocrypha ; nor had 
M. Chabrand the smallest idea that this would ever be 
done. But, when the work was nearly completed, he re- 
ceived an order to print the Apocrypha along with it. 
Against this he repeatedly remonstrated. 

Of this transaction, so important in the annals of 


ihe British and Foreign Bible Society, as it throws mucli 
light on the conduct of its directors respecting the Apocry- 
pha> Mr Gorham gives the following account : — " But, in 
some instances, the Committee have gone beyond this 
step, by encouraging the introduction of such an Apocry- 
pha, and by printing it at the expense of our Society. A re- 
markable instance occurred in the French Bible (Martin's,) 
ten thousand copies of which were printed at Toulouse, 
1819, by ourjimds, for the Protestants in the South of 
France. From the proceedings in our Committee, on 31st 
January, 6th March, and 16th March 1820, (See Mmute 
Book,) it appears that the Paris Bible Society stated that 
the omission of the Apocrypha would give offence. The 
Committee of the British and Foreign Bible Society re- 
quested the Rev. M. Chabrand, President of the Consis- 
tory of Toulouse, and the Bible Society at Montauban, 
" to consider the propriety of adding the Apocrypha. M. 
Chabrand stated his objections to doing so — alleging, that 
tliere was danger of the Protestants confoundirig the Apo- 
cryphal mth the Canonical books ; arid of their being thus 
led to adopt some of the errors of Popery (particularly tJtat 
o^PuRGATOEY,) " to wliich they were already too much in- 
clined.''^ (See Letter Book.) The point was then referred 
to a correspondence between M. Chabrand and Professor 
Keiffer of Paris ; — the result was, the adoption of the Apo- 
crypha. Through the same influence, ^br fear of giving 
offence to Roman Catltolics, M. Chabrand was directed to 
omit David Martin's admirable preface to the Apocrypha, 
(one of the most luminous views of the history and errors 
of those writings) — a brief and tame superscription being 
substituted ! We feel confident that the great body of sub- 
scribers to the British and Foreign Bible Society would 
have expressed astonishment and dissatisfaction, had they 
been distinctly informed of this affair." 

On the same subject, a correspondent who has seen the 
Minute Book of the Society, writes as follows: — " It ap- 
pears that a letter was read recommending the addition of 


the Apocrypha, and the Committee ordered that it should 
be done. Then came another meeting, when a strong re- 
monstrance from Mr Chabrand was read — an answer was 
sent recommending him to give up his opposition. Next 
came a letter from Mr Chabrand, still objecting in the 
strongest terms. The matter was then referred to the Paris 
Bible Society, which of course decided against Mr Cha- 
brand. A request was then made by Mr Chabrand, that 
a preface to it should be inserted. This was positively re- 
fused by the Committee. Thus it appears that Chabrand 
fought his ground inch by inch." Let us now hear Mr 
Chabrand's account of this business, and his opinion on the 
subject of the Apocrypha, as given by himself in a letter 
dated August 30th, 1825 : — 

" The Toulouse edition of the Bible was never published 

* without the Apocryphal books. Having been charged 
' by the Committee of the British and Foreign Bible So- 

* ciety with the direction of that work, I expected, it is 

* true, to print only the canonical books ; but, at a period 

* when the work was already far advanced, the London 

* Committee having made over that edition to the Paris 
' Society, I received, on the part of the latter, an order 

* (invitation) to join the Apocrypha to the Canonical books. 

* I took the liberty to make some representations to them 

* on the subject, which I transmitted to the Committee 

* through Professor Keiffer ; but all that I could obtain 

* was, that, in order to make a difference between the Apo- 

* cryphal and Canonical books, I should place the former 

< at the end of the whole Bible, — that I should |)refix to 

* them an advertisement, which- they adopted only in part, 

< — that, instead of following the division by verses, as in 

< the Bible, 1 should distribute them into paragraphs ; and 

* finally, that I should print them with a smaller type than 

< the rest of the volume. 

*' My purpose in printing the Apocryphal books at the 

* end of the Bible, and in the smaller type was, to prevent 


* the ignorant people from confounding it with the Ca- 

* nonjcal books, as they do so often when they are placed 
« between the Old and New Testaments, and printed in the 

* same way. 

« I still think that there are weighty objections, graves 

* inconveniens, (at least among us on account of igno- 
' ranee) to joining the Apocryphal to the Canonical books : 

* 1. Because, as I have just said, the people confound the 

* one with the other : that the book of Tobit teaches the 

* merit of works ; that the books of Maccabees establish 
' purgatory and prayers for the dead, &c. ; and that, in 
' general, as the Fathers of the Great Synod of Dordrecht 

* say, they are filled with tales, and ridiculous fables, such 
' as the history of the Devil Asmodeus, &c. 

" I know of only two reasons alleged by those who de- 
' sire to see them always occupy that place. 3 . Use, that 
' is to say, custom. % As historical documents following 

* up those of ths Old Testament. As to the first reason, 

* viz. custom, it seemed to me that the people belonging 
' to our churches had so much lost sight of the word of 

* God, that the moment to disencumber the canon of the 
' New Scriptures of that improper (inconvenant) appen- 
' dage, namely, the Apocrypha, appeared to me favourable ; 

* and, as to their being historical documents, I proposed 

* that they should send them into the world and into 
' libraries, by causing them to be printed apart."" 

Here we have Mr Chabrand^s opinion on the subject— 
an opinion which he has held all along. When the addi- 
tion of the Apocrypha was ordered, he was so much hurt, 
that he has since affirmed, that, if he had known the Apo- 
crypha was to be added, he would have had nothing to 
do with the superintendence of printing the Bible. He de- 
clared, too, that he placed the Apocrypha at the end of the 
Bible, and printed it in a smaller type, that it might be 
as little noticed, a/nd do as little harm as possible. 

So far from their being " a protest on all sides'" against 
the omission of the Apocrypha, as Mr KeifFer has assert* 


ed, Mr Chabrand, who lives in the midst of the Protes- 
tants, has never to this day heard a single complaint on 
the subject In his letter quoted above, he says, " I have 
' never heard one, neither Church nor individual, in 
« France, complain of the absence of the Apocryphal books ; 
* but I have known a great many pastors (beaucoup de 
' pasteurs) disapprove of their insertion in the volume of 
' the Bible.'' So much for the Toulouse edition of the 
Bible. I come now to that of Montauban. 

Being at Montauban in the year 1817, I found among 
the French Protestants a deplorable want of Bibles, I 
therefore suggested the propriety, and even the necessity, 
of endeavouring to obtain a sufficient supply. To encou- 
rage them to this, I offered a donation of L.lOO, and to 
give L.lOO more afterwards if it should be needed ; at the 
same time I assured them that, from what I knew of the 
British and Foreign Bible Society, I was convinced that, 
if applied to, it would afford them very effectual aid. The 
subject was immediately taken into consideration, and in a 
few days a letter was forwarded to that Society, to which 
an answer, offering a very liberal donation, was soon after 
received. It was then resolved to commence the work. 
In communicating to me this resolution, it was stated that 
the Apocrypha would be published with the Bible. Against 
this I immediately remonstrated. I observed, that the do- 
nation I had offered was for the publication of the word of 
God; but, if the Apocrypha was to be joined with it, I could 
have no part in such a transaction. I farther told them, 
that on the same grounds I was certain the London Society 
could afford them no aid, for that, even were the Directors 
of that Society willing to assist in such a work, it was not in 
their power ; as it would be a violation of their rules, and 
consequently of their engagements with those who sup., 
ported that institution. This was my firm belief at that 


time, for 1 had then no suspicion of what I have since 
found to be the practice of tliat Society on the Continent, 
respecting the Apocrypha. This remonstrance produced 
the desired effect. Within a few days, I was informed 
that it was resolved to omit the Apocrypha, and to pub- 
lish the Bible alone. 

The Protestant Churches throughout France were then 
applied to, and the greater part, if not all of them, sub- 
scribed to the proposed work, each engaging to take a 
certain number of copies. I continued at Montauban 
about two years afterwards, while the printing of the 
Bible, consisting of 6000 copies, was going forward ; dur*. 
ing all which time not a syllable was uttered about adding 
the Apocrypha ; nor did I ever hear of the least com- 
plaint being made on the subject of its omission hy any of 
the French Churches^ or by any individual. Among the 
last things I did before I quitted France, was to pay 
the money I had subscribed, under the stipulation that 
the Apocrypha should not be added to the Bible. Up 
to that period there was not the smallest intention of 
adding the Apocrypha : for I am certain that the person to 
whom I paid the money, who had the best access of any 
man in France to Icnoiv the state a7id sentiments of all the 
French Protestant Churches^ possessed too much Christian 
integrity to have allowed him to receive it if he had enter- 
tained the most distant idea that such an intention existed. 

At length the Montauban Bible was published and cir- 
culated. But long afterwards, and after 3000 copies Jtad 
been disposed of, the Paris Bible Society (the instrument, 
under the British and Foreign Bible Society, of all this 
mischief) desired that the Apocrypha should be added to 
it. The Christians at Montauban decidedly opposed th6 
measure. They knew by experience that the Bible would 
circulate freely in France without the Apocrypha — they 
detested that carnal policy which would lead men to adul- 
terate the word of God — they insisted, that, if those who 


desired this addition were indeed convinced that the circu- 
lation of the Bible was the work of God, they would not 
fear its being retarded because it had not the Apocrypha 
joined with it ; and they added, that printing the Apo- 
crypha would both be contrary to the rules of their Society 
and the violation of a positive engagement which they had 
entered into, — in the faith of which, money had been receiv- 
ed by them. Whatever force was in these arguments, they 
were overruled. The others yielded to the Paris So- 
ciety, and 2500 copies of the Apocrypha were printed 
and added to the copies of the Montauban Bible that had 
not been disposed of. 

Mr Marzials, the first Minister of Montauban, and Pre- 
sident of the Consistory,* says, in a letter dated from 
Montauban, August 30, 1825 : — " The cause of theprint- 
< ing of it (the Apocrypha) is frivolous, and we contend- 

* ed (combatue) against it when it was proposed. — Mr 
' Bonnard-|- and I did not choose to have any thing to do 
' with that work. The Bible Society at Paris held out 

* (pretendit) that the Apocrypha was required by many 
« of those who purchased the Montauban Bible, and that, 
' in order not to stop its distribution, it was necessary 

* to print a number of copies of it. As I do not like 

* such compliances, {complaisances^) because it is more 
' than improper (plus qiCinconvenant) to join in the 
' same volume the profane with the sacred, I represented 
' that, if they were forcibly convinced that the Biblical 
' work was the work of God, they would not be in the 
' least afraid that the circulation of the Montauban Bible 

* would be retarded because it had not the Apocrypha ; 

* and that they ought not to incur an expense contrary 
' to the rules of our Society. Our brother Bonnard spoke 

• It was to the former President of the Consistory that I refered in my 
letter of October 6, 1821, page 20. 

f Mr Bonnard is the Dovcn of the Faculty (that is, Principal of the Col- 
lege) at Montauban. 


* to the same purpose with me, and several others of the 

* Committee supported our opposition. — I have heard it 

* said that some persons complained that the Apocrypha 

* was wanting in our Bible ; but, as to myself personally, 

* not one has made that complaint to me, although in this 

* Church and in some others I have distributed very many 

* (beaiicoup) copies. Before the printing of the Apocry- 
' pha, about three thousand copies of the Montauban Bible 
' had been already sold." 

Respecting the printing of the Apocrypha, both in the 
Montauban Bible and in other Bibles for the Roman . Ca- 
tholics, Mr Marzials writes as follows, in a letter to a friend 
of his in this country, dated August 4, 1825 : — " None of 
' us approved of the printing of the Apocrypha ; and I 

* believe, as you do, that the Bible Society of Paris should 
' not have occupied themselves with it. It was thus that 

* I declared my opinion here when the question was agitated. 

* People often think that they are acting with prudence in 
' their operations, when they do every thing to avoid of- 

* fending any one ; but then they often lose sight of the 

* rights of faith, (les droits de lajbl.) Happy will it be 
' when human prudence shall not paralyze the action of 

* Christian prudence. They have wished to pay their 

* court to the Roman Catholics in printing these books, 

* and they have not seen that, in associating them with the 
' holy books, they doubted the efficacy of these for their 
' conversion."' 

Here I cannot but exult in the Christian conduct of my 
good friends at Montauban. I feel high satisfaction when 
I compare it with the worldly policy of many. In all 
things they have approved themselves to be clear in this 
matter. Thus wisdom is justified of her children. The 
weight of the opinions of such men on a religious sub- 
ject is very different indeed from that of many of the cor- 
respondents of the British and Foreign Bible Society. 

It was necessary to give a detailed account of the above 
proceedings, in which Mr Keiffer bore a distinguished 


part. While it overthrows Mr Keiffer's facts, it proves 
not only the forwardness of the Directors of the Bible So- 
ciety to add the Apocrypha to the sacred volume, but 
their culpable lack of information, and want of discern- 
ment respecting the affairs of the Continent. To those 
who know of what materials the Paris Bible Committee is 
generally composed, it will be matter of astonishment that 
an opinion given by it on a religious subject should be pre- 
ferred, or even for a moment put in competition, with that 
of experienced Christians. 

I now come to Mr Keiffer's testimony respecting Martin's 
pocket Bible, of which he says, " Though this edition was 
' advertised in the annual Reports, and in several of the 

* Society's circulars, and though it was offered at a very 
' low price, nobody asked for it.'' So far is this from be- 
ing the fact, that a great number of copies of this Bible 
was sent to the South of France, where it circulated freely, 
and sold better than the Bibles to which the Apocrypha 
was joined. I have lately received this account from 
a friend who was residing in the South of France when 
it was sent there, and who has full information on the 
subject, having taken a particular interest in the cir- 
culation of the Scriptures in that country. In Mr Mar- 
ziaPs letter above quoted, he says, ' A very great num- 

* ber of the small Bible of Paris have been distributed in 

* this city." M. Chabrand, in his letter above quoted, gives 
the following decisive testimony, both as to the sale of this 
Bible and as to the Apocrypha : — *' What proves that the 
' people would never have required the Apocrypha, is, that 
' the pocket Bible of Paris, which has it not, any more 
' than the edition of Drummond's Bible, also in 18mo. 
' printed at Geneva, both sold most promptly, (tres 

* prornptement,) and the edition of the Montauban Bible 
' had not the Apocrypha added to it, till a long time after 
» the circulation of a great' number of these Bibles," 


So much for Mr KeifFer's facts, which appear to him 
more than sufficient to prove the impossibility of intro- 
ducing the unadulterated Bible among the French Pro- 

But Mr Keiffcr presents us with another of his facts — 
** Let them (the Committee of the British and Foreign 

* Bible Society) think of the incalculable good they may 

* still effect through Divine grace, amongst twenty-nine 
' millions of souls earnestly seeking salvation.*" Twenty- 
nine millions of souls — the whole population of France, ear- 
nestly seeking salvation ! What Christian would not rejoice, 
were the day arrived when this shall indeed be realized ? 
But what man, who knows any thing of the present state 
of France, will attach the smallest weight, on a religious 
subject, to the opinion of one who was capable of making 
such a statement ? Yet, behind such authority would the 
Directors of the British and Foreign Bible Society shelter 
themselves, and endeavour to palliate their unjustifiable con- 
duct in adulterating the Bible. 

The public will now judge of the Paean chanted by 
the Cambridge " writers,*" after exhibiting extracts of the 
above four letters to the world : — " These letters contain 
' an irresistible appeal to the members of the British and 
' Foreign Bible Society, and warrant the assertion that the 
' desirable period has not yet arrived, when the uninspired 

* books can be separated from the sacred volume, without 
' very materially diminishing its circulation throughout the 

* greater part of the Christian world, and without endan- 

* gering the connexion of the Society with all the Conti- 
' nental churches."' 

Before quitting this subject, I must observe that Mr 
Chabrand, to whom the Bible Society intrusted the publi- 
cation of 10,000 copies of the Bible, together with 5000 
Testaments, and 10,000 copies of the books of Psalms, 
Proverbs, and Ecclesiastes, and the Christians at Montau- 
ban to whom I have alluded — men in the highest situations 


in the Protestant College, and in the church, and in civil 
life — are in every respect far better judges than even such 
of the British and Foreign Bible Society's correspondents 
in Paris as are Christians. They reside in that part of 
the country where the great body of the Protestants is 
found. Montauban, in which is the seat of the Protestant 
College for the education of their ministers, may be styled 
the root or centre of the French Protestant Churches, where 
a regular official correspondence is maintained with them 
all. They have not only a more accurate knowledge of 
the Protestants throughout France, but are men of much 
longer standing, and of much greater experience on all 
rehgious subjects. Had their opinion been acted on, the 
Bible would now have been circulating among the Protes- 
tants of France without the Apocrypha, and thus a great 
point would have been gained, even according to the ad- 
mission of its most strenuous supporters. The truth is, 
that the Protestants in that country, when the Montauban 
and Toulouse Bibles were published, had, as Mr Chabrand 
has observed, so little acquaintance with the Scriptures, that 
they would never have considered, or even noticed or known, 
whether or not the Apocrypha was appended to them. So 
scarce were Bibles when I was at Montauban, that there 
was not one to be purchased. Several of the students of 
divinity did not possess one, and were glad to receive from 
me even the New Testament. I was informed, that, in 
some of the Protestant churches there was not a Bible to 
be found in the pulpits. Thus the Directors of the 
British and Foreign Bible Society, by departing from its 
fundamental rules and constitution — by consulting persons 
incompetent to give them advice, and by refusing to listen 
to experienced Christians, have been the means of contami- 
nating twelve thousand five hundred copies of the Bible, 
and of reviving and riveting a most baneful and dangerous 
error and prejudice, with which formerly the minds of mul- 
titudes had been deeply imbued. 


Not only in France, but over the other parts of the 
Continent, might the Scriptures be circulated without the 
Apocrypha. We have seen the testimony of Van Ess to 
Jucts which, though his intention in producing them was 
very different, confirm this conclusion ; while he has ex- 
pressly declared, that many enlightened Roman Catholics 
feel disposed to take no umbrage whatever at the separation 
of the Apocrypha from the Bible. 

Mr Empeytaz, a well known, an experienced, and highly 
respected Christian pastor, on the Continent, who is well ac- 
quainted with Germany, affirms that he has good grounds 
for stating, that the assertion that the Bible would not be 
received in Germany without the Apocrypha is " a gross 

Dt Naudi, a physician at Malta, and Secretary of the 
Bible Society there, writes, (in English,) as follows, Aug. 
29, 1825 : — " In a letter which we just received by the 
' packet, from the British and Foreign Bible Society, they 

* say that there is in London again additional commotions 
' about the printing of the Apocryphal writings among the 

* inspired books of the Holy Scriptures ; and that at Scot- 
' land a most powerful opposition rose against the unin- 

* spired books. This question in favour of the Scriptures, 
' viz. to publish them without any human mixture, should 
' been ended with tlie British and Foreign Bible Society 

* long before the present day. The vulgar in general in 

* Papal countries know very little about the Scriptures, 
' much less about the controverted parts of them. And 
« the Malta Bible Society did not experience a sensible 
' loss in circulating the Italian Bible without the Apocry- 

* phal writings."" Towards the end of this letter, Dr Naudi 
says, " I desire you would advocate the cause against any 
' mixtures with holy inspired writings. If I were not so 
' pressed for time, as you know according to my last, I 

* would make a kind of tract on this subject, for which I 

* have at hand all the necessary materials.'" 


About two years ago the Maltese Bible Society, after 
mature deliberation, sent a remonstrance to the British 
and Foreign Bible Society against the Apocrypha, and 
declared they would no longer circulate a spurious inter- 
mixture with the Bible. An angry letter was in conse- 
quence dispatched to them by the Society, with an order to 
send off the spurious books to another station. 

Here a Bible Society, in the midst of a Roman Catholic 
population, possessing the means of ascertaining that the 
Holy Scriptures, unadulterated by the Apocrypha, would 
be accepted by the people, lifts up its voice against this 
profanation ? And how is the remonstrance received ? Is 
the mistake which the Directors of the British and Foreign 
Bible Society laboured under, which the above declaration 
ought to have corrected, candidly acknowledged, and the 
profane practice gladly abandoned ? On the contrary, their 
indignation is excited, and their adulterated book, falsely 
called the Bible, instead of being suppressed, is dispatched 
to some other quarter, where " that man of sin"" requires its 
support, and where, owing to the ignorance of his votaries, 
no obstacle will be presented to its reception. 

In the above case we have the important testimony of 
Dr Naudi, a foreigner, a witness worthy of credit, formerly 
a Roman Catholic, and consequently well acquainted with 
the sentiments of such, that, after a long trial, a Bible So- 
ciety, in the midst of a Catholic population, did not expe- 
rience a sensible loss in circulati^ig the Bible witJtout the 

Mr Malan, of Geneva, gives it as his decided opinion 
that the Bible would circulate freely in every part of the 
Continent without the Apocrypha. In a letter, dated 
September 26, 1825, he says, " A Bible without the Apo- 

< crypha would be received EVERywHEEE (paetout) upon 
« the Continent, excepting by certain pastors who are ob- 
' stinate in preserving these bad books ; but of these 

< there are very few. This is also the opinion of Mr 
« Rochat. The Bible which Mr Drummond caused to be 


* printed has not the Apocrypha, and it has a great sale 

* (eUe se vend heaucoup). I consider that to print and 

* distribute the Apocrypha, is to sell bread with needles 

* concealed in it. He who eats it might perhaps feel some- 
' thing prick him, and he might reject what he had taken, 
' but it is also to be feared that the needles might choke 

* him. It is inconceivable how Calvin and Luther could 
' print these books. Why did they not also print the Apo- 
' crypha of the New Testament ? I have read the discus- 

* sion of the Church of Scotland, (I mean of the Bible 

* Society,) and I have been grieved (afflige) by the reply 
' of the Society of London. This I have in detail from a 

* member of the London Bible Society who was lately here. 
' I do not think that such a work will be blessed, since it is 

* interdicted, and God wills that His Word alone should be 
' distributed. Let us not fear that the removal of this 

* poison will deprive one soul of that morsel of the heavenly 
» bread which God has appointed for him. What an error 

* is it to believe that a lie can be a useful introduction to 
' the truth ! Must the Spirit of the Lord in any way have 
' for door-keeper (poi'tier) the spirit of the darkness of 

* this world ? I regret much (Je plains hien) that Van Ess 
' has believed that this concession should be made. // a 

* mis dufeu dans sonfenil^ 

The more the alleged necessity of adding the Apocry- 
pha to the Bible is investigated, the more unfounded will 
the opinion appear, while we see that the policy which 
dictates this measure, so unlike the character and the 
whole procedure of the Divine Author of the Christian 
dispensation, is held in abhorrence by well-informed Chris- 
tians on the Continent. *' Will ye speak wickedly for God? 
and talk deceitfally Jbr him f^ — Job. xiii. 7. 






While arguments are used to prove that the circulation 
of the Word of God will either be promoted or retarded 
by the measures which are adopted for the purpose, we 
should never lose sight of what ought to be the grand ob- 
ject of inquiry respecting the important question now agi- 
tated in every Bible Society in Britain — Whether we are at 
liberty to make an addition to the Book of God, in order 
to procure its admission among the nations ? 

The wide circulation of the Holy Scriptures is a matter 
of the utmost importance. They are able to make men 
wise unto salvation. Those who have experienced their 
saving efficacy should earnestly desire to impart this in- 
estimable treasure to all their fellow creatures. Recoilect- 
ing, however, that the conversion of the soul can only be 
effected by the power of God, they should aim at its ac- 
complishment in those ways alone which, in his infinite 
wisdom, he has pointed out. God himself must prepare 
the hearts of men to receive the good seed ; he only can 
make them willing in the day of his power. Without this 
all the means which we can employ will prove ineffectual. 
We may put the Scriptures into men's hand ; but, unless 
they have an inclination to read them, they will only be a 
treasure in the hands of a fool. This consideration should 
by no means induce Christians to relax in their endea- 
vours to circulate the Scriptures. The sovereign pur- 
poses of God are not our rule of duty. Faith, he has 
assured us, cometh by hearing, and hearing by the word 



of God ; but h ought to admonish us to proceed, in a\\ oar 
exertions to promote his glory and the good of immortal 
souls, according to the rule he has laid down in his word. 
Following that, we shall both proceed in safety to ourselves 
and with the greatest benefit to others. 

The question, then, of the lawfulness and even of the 
expediency of adding the Apocrypha to the Holy Scrip- 
foreS) in order to procure for them a wider circulation, 
resolves itself into this, *< What saith the Scripture ?" On 
this point, as on every other, we ought carefully to con* 
suit the living oracles, lest it should be said to us a» to 
the Sadducees of old ^' Ye do err, not knowing the Scrip- 
tures^ nor the power of God."" 

Mr Simeon is fully sensible that this is our duty. Ar- 
dent as he is for continuing the former practice of the 
Bible Society, respecting the Apocrypha, he appears to 
be convinced that it can only be vindicated if found con- 
sistent with the divine record. To it, therefore, he has 
appealed; with what success his readers will determine. 
It is to be hoped, however, that all who shall henceforth 
advocate the cause for which he pleads, instead of trifling 
any longer in producing human authorities, and urging 
the length of time that has elapsed since the Apocryphal 
writings usurped a place in the sacred volume, will argue 
on what shall appear to themselves to be scriptural 
grounds. We may reasonably expect, too, since this mat- 
ter has been fully brought to the view of Christians, that 
nothing less will satisfy them than the conviction that they 
are borne out in their final decision by the word of God. 

At present there are two questions before the British 
and Foreign Bible Society. The one is. Shall the practice 
of intermingling the Apocryphal with the Canonical books 
be continued, or sliall it be abandoned ? The other is, 
Shall the Apocrypha be added in any way to the Bible ? 

The former of these questions, we may conclude, is al- 
ready settled. Since the impious practice of the intermix- 
ture of the Apocryphal with the Canonical books has been 


exposed in all the deformity of its presumptuous wicked- 
ness, in confounding the language of Holy Writ, convert- 
ing it into a very Babel, and in drawing a darker veil over 
the hearts of men already seduced by the sorceries of Ba- 
bylon, we may presume that it will speedily disappear. 

We come then to the second question. Whether it be 
lawful for the British and Foreign Bible Society to add 
the Apocrypha to the Bible in any way whatever ? Here 
it is not necessary to repeat what has been already advan- 
ced, that, if this Society shall persist in its present practice, 
it is imperiously required, on the grounds of integrity and 
fair dealing to change its name and its fundamental rules, 
with the language of its reports ; in short, to new-model 
the whole of its constitution. Nor shall I dilate on what 
has been proved in the Statement of the Edinburgh 
Committee, how much more pernicious it -is to join with 
the Holy Scriptures the Apocryphal books — writings 
which are viewed by many as of divine origin, than to send 
forth the sacred volume, accompanied with notes and com- 
ments confessedly of human composition. 

Let this question then be divested of every adventitious 
circumstance, and considered simply on its own merits ; 
and let us recollect, that it is a much more serious ques- 
tion than many seem to suppose. Those who have hither- 
to treated it lightly, or have not viewed it as involving 
much personal responsibility, would do well to pause and 
reflect before they give countenance any longer to the 
practice referred to. Let us then put entirely out of view 
every argument from expediency, every inquiry respecting 
the rules or practice of the British and Foreign Bible So- 
ciety, every consideration connected with the opinions or 
authority of men, of whatever name, ancient or modern ; 
and, turning our eyes to Him who hath commanded us to 
call no man father upon earth, examine this question, 
which now comes practically home to every one of us, in 
the light of that Word which he hath given to be a lamp 
unto our feet and a light unto our path. For this purpose. 


it is necessary to bring- into view the plenary inspiration 
of the Scriptures. The common erroneous idea, so de- 
grading to their character, that the Scriptures are written 
under different degrees of inspiration, induces some to fa- 
vour the practice of joining with them the Apocrypha ; 
and on this very ground its lawfulness is sometimes de- 

The Bible is the book of God, in the writing of which, 
the men who were employed were only instruments in his 
liand, who often did not understand the meaning of . the 
words they were inspired to utter or to record. All scrip- 
ture is given by the inspiration of God, and on this account 
it is called the word of God. This plenary inspiration, 
claimed by the Scriptures, signifies the infusion of ideas 
and words into the minds of the writers by the operation 
of God. " And he said unto me. Son of' man, go, get thee 
unto the liouse of Israel, and speak with my zcords unto 
them. Moreover, he said unto me. Son of man, all my words 
that I shall speak unto thee receive in thine heart, and hear 
Toith thine ears. And go, get thee to them of the captivity, 
unto the children of thy people, and speak unto them, and tell 
them. Thus saith the Lord God, whether they will hear, or 
whether they will forbear.'''' Ezek. iii. 4. 10. 11. 

The Scriptures contain the revelation of the will of God ; 
and he is able to communicate his will to the instrument 
he makes use of for this purpose, in whatever way he 
pleases, although the manner of his operation we cannot 
trace. In the words spoken by the ass of Balaam, we 
have an example of this communication through an un- 
conscious and involuntary instrument : In Balaam him- 
self, through one who was conscious, but involuntary : In 
Caiaphas, through one who was voluntary in what he said, 
but unconscious of its import. And in the writers of the 
Scriptures we have an example of agents both voluntary 
and conscious, but equally actuated by the Spirit of God. 

The sacred writers uniformly claim for the Scriptures 


this highest degree of inspiration, ^Tid give no intimation 
of their being written under an inspiration of any kind but 
one. The declaration of the Apostle, that all Scripture is 
given by the inspiration of God, refers to the whole of the 
Old Testament, which Timothy had known from his child- 
hood. But, as part of the New Testament was at that time 
written, and as the whole of it is classed by its writers with 
the Old Testament, this expression of Paul equally ap- 
plies to the New. The Apostle Peter ranks ail the epis- 
tles of Paul with " the other Scriptures ^^"^ thereby intimating 
that they are of the same authority, and showing that the 
writings both of the Old and New Testaments went by the 
name of " Scriptures." 

To the writings of the Old Testament this highest de- 
gree of inspiration is ascribed in the New. '' Well spake 
the Holy Ghost by Esaias the Prophet," Acts xxviii. 25. 
*' As he saith also in Osee,"" Rom. ix. 25. " Wherefore also 
the Hohj Ghost saith;' Heb. iii. 7. " Whereof the Holy 
Ghost also is a witness to us, for after that he had said;'' 
Hek X. 14. " Searching what or what manner of time, 
the Spirit of Christ which was in them did signify, when 
it testified before hand the sufferings of Christ, and the 
glory that should follow,'' 1 Peter i. 11. " Who hy the 
mouth of thy servant David hast said;"* Acts iv. 25. Thus 
God " at sundry times, and in divers manners, spake in 
time past unto the fathers by the prophets,"*' Heb. i. 1 .* 

In like manner it was promised to the Apostles, that 
they should receive the power of the Holy Ghost coming 
upon them, Acts i. 8. Accordingly, on the day of Pente- 
cost, they began to speak with other tongues, as the Spirit 
gave them utterance. Acts ii. 4. " They were all filled with 
the Holy Ghost, and they spake the word of God with bold- 
ness. Acts iv. 31. " Which things also we speak, not in 
the words which man's wisdom teacheth, but which the 

• " He saiW is repeated, or must be understood in verses 5^ 6, 7, 8, 10, and 
13, of this first chapter, in the various quotations from the Old Testament. 

Holy Gliost teacheth," 1 Cor. ii. 18. *' Since ye seek a prodf 
of Christ speaking in (or by) me," 2 Cor. xiii. 3. " The 
things that I write unto you are the commandments of the 
Lord,'''' 1 Cor. xiv. 37. " When ye received the word of 
God which ye heard from us, ye received it not as the 
word of men, but as it is in truth, the wordofGody"" 1 
Thess. ii. 13. *' He therefore that despiseth, despiseth 
not man but God, who hath also given unto us his Holy 
Spirit,"" 1 Thess. iv. 8. Such was the inspiration by 
which the Apostles wrote, nor do they ever once intimate 
that they were not writing under its influence ; and §uch 
inspiration, and no less, was indispensably necessary for 
those to whom the keys of the kingdom of heaven were 
committed. The word that the Apostles were to de- 
clare, was to open and to shut, to bind and to loose, in 
heaven and in earth. " He breathed on them, and saith 
unto them, receive ye the Holy Ghost ; whosesoever sins 
ye remit, they are remitted unto them ; and whosesoever 
sins ye retain, they are retained,"" John xx. 22. " He that 
heareth you, heareth me,'''* Luke x. 16. 

From the above, and many other passages of Scrip- 
ture, we are taught the nature of that inspiration by 
which the prophets and apostles wrote. The manner of 
communicating the revelations might differ, as we learn, 
Num. xii. 6. 8. ; but their certainty and authority were 
the same, " for the prophecy came not of old time by the 
will of man, but holy men of God spaJce as they were 
mjoved hy the Holy GJiostJ''* Neither was it the apostles 
who spake, but it was the Spirit of their Father, who 
spake in them, Matt. x. 20.* This full inspiration of the 

• Irenaeus, who conversed with Polycarp, the disciple of John, who him- 
self lived but a few years after that Apostle, says, concerning the inspiration 
of the Scriptures, " Well knowing that the Scriptures are perfect, and dic- 
tated by the word of (Jod, and his Spirit." " The sacred books," sayi 
Origen, " came from the fulness of the Spirit ; so that there is nothing in the 


Book of God, without which it could not properly be called 
his " word,''^ should teach us to regard it with the highest 
veneration. " The words of the Lord are pure words : 
as silver tried in a furnace of earth, purified seven times," 
Psal. xii. 6. " The law of the Lord is perfect," Psal. 
xix. 7.* 

The Bible, indited by God himself, stands alone in the 
world. It differs from all other writings, not in degree 
only, but also in kind. It is the voice of Jehovah, the 
word which he hath spoken, which he hath magnified 
above all his name, Psal. cxxxviii. 2., by which he will 
judge the world at the last day. No book, whatever may 
be its origin, however excellent in itself, however true and 
unexceptionable it may appear to us, can be placed on a 
level with the Bible. No book exists which can be pro- 
nounced to be like or second to it : 

" Cut par est nihil, et nihil secundum.^* 

The Bible is an emanation from Him who is the light 
of the world, and it conveys that light to men. Other 
books may borrow from this light, and hold up to view 
the light which they borrow ; but no book besides trans- 
mits it immediately from Him. 

The Bible, as it bears the divine image and super- 
scription, speaks with the authority of God. As no other 
book contains one spark of original divine light, so no other 
book possesses one grain of divine authority. The Bible 

Prophets, or the law, or the Gospel of the Apostles, which descends not from 
the fulness of the Divine Majesty." And again Origen speaks of the Scrip- 
tures, " not as the writings of men, but that they have been written and de- 
livered to us from the inspiration of the Holy Spirit, by^the will of the Father 
of all things, through Jesus Christ." 

• On the inspiration of the Scriptures, see " The Evidence and Authority 
of Divine Revelation," by the Author, vol. i. chap. 5. ; 'and the Remarks 
on that Chapter in the Christian Observer, vol.[xxii. p. 488. A new edition 
•f that work will shortly be published. 


is the sword of the Spirit—^the sharp two-edged sword which 
proceeds out of the mouth of Him who is the first and* 
the last — the Almighty ; it is the Jire and the hammer of 

If the Apocryphal books appeared to us the most ex- 
cellent, next to the Bible, that ever were written, still it 
would not be lawful to join them to the sacred record. 
This would be wrong in itself, and its consequences must 
be bad. It would be wrong to allow human writings to 
usurp, in a certain measure, however inferior in degree, a 
place of the same kind, with those that are divine. This 
would be a degradation of the word of God ; a presump- 
tuous attempt to invade that consecrated ground which 
their divine Author has assigned to the Holy Scriptures, 
and on which he has purposed that they shall for ever 
stand alone. It would be a daring imputation on that 
word, as if it were not perfect and complete in itself — 
divinely fitted to make men wise unto salvation, and 
thoroughly furnished unto all good works, — as if some- 
thing, which God had omitted in his word, was required 
to be supplied. Many human writings are good in their 
proper place. Men of God, taught by his Spirit, have 
been raised up in every age to preach his gospel, and to 
place before others, in writing, the things they ought to 
believe and to practise ; but all they have spoken, and all 
they have written, that is good and useful, has been taught 
them by the Holy Spirit, through the medium of his own 
word ; they have brought forth no new truth that it does 
not contain. When the canon of Scripture was closed, all 
that divine light which it pleased God to vouchsafe to this 
sinful world was imparted, and not a single ray was to be 

It is not only wrong in itself to connect the Apocry- 
phal writings with the Holy Scriptures, placing them 
side by side, but its consequences must also be bad. It 
leads to a certain undefined idea, in the minds even of 
those who arc aware of the distinction between them and 


the cmnonkal books, that to these Apocryphal wiitings 
bekmgs something of that emanation of divine hgfat with 
whidli the Holy Scriptures iUuminate the world, and of 
that divine authority with which they address the diildren 
of men. A pordon of the inherent qualities of the one 
will, in the reader's imagination, be imperceptibly trans> 
ferred to the other, and the immeasurable space betwixt 
them will gradually diminish, if it does not alti^^ether 
disappear. The reiterated explanalioiis whidi the most 
oolightaied abettors of the Apocr3rphal books have felt it 
necessary to append to thein, prove how much they are 
aware that this must be the ease. Such is the anti-scrip. 
tural nature of these writings, so direcdy do they stand in 
<^f^pQGition to the reveladan of the grace of God, that if any 
man recdves the doctrine they contain, and continues in 
that doctrine, he shall not see life, but the wrath of God 
abideth on hiai. 

The above considerations serve to show tht unlawful- 
ness and the guilt of adding Ifie Apocrypha, of human in- 
ven^iai, to the Bible, of Divine origin ; but^the question 
has not been left to be decided solely on this ground. God 
<has beoi pleas^ to interpose his authority to settle it for 
ever. ^^ t* 

It 19 his grilious design to bring back fallen man to 
himself, and t^ preserve him from being led astray by the 
arring dictates of his own blinded reason. For tliis 
purpose, he has vouchsafed a perfect revelation of his 
will, to guide and to direct him in the way he should ga 
But man, vainly puffed up by his fleshly mind, is ever 
prone, like Uzza, presumptuously to put forth his hand 
to support the sacred ark. To guard against this ten> 
dency, and to preserve his revelation pure and entire, 
God has annexed the most awful threatenings to the 
sligiitest attempt to add to, or to corrupt his wcurd ; and, 
,|is on Mount Sinai, when he delivered the first part to the 
^JewSi he has fenced it with bounds round about, 4hat nei- 
tlicr priests nor people may break through. These warn- 


ings, backed by tl)c most awful sanctions, it should be 
particularly noticed, are interspersed through every part 
of the sacred volume ; and each one of them is, for the 
same reasons, equally applicable to the whole. 

In ^is manner, that portion of the Scriptures called 
the Lazv is guarded : — ** Ye shall not add unto the word 
which I command you^ neither shall ye diminish ought J'rom 
it,"" Deut. iv. 2. ; xii. 32. 

In the next division, called iho^ Hagiographa^ it is writ- 
ten, " Every word of God is pure : He is a shield unto them 
that put their trust in him* Add thou not unto his words, 
lest he reprove thee^ and tJum he found a liar''' Prov. xxx. 

In the prophetical writings, the warning is again re- 
peated. They are closed with an intimation, that no more 
prophets were to be sent, till the Forerunner of Jehovah, 
who was to come suddenly to his temple, should appear. 
Israel is th«n commanded to remember that revelation which 
had been made to Moses concerning Jesus, which the pro- 
phets had been commissioned to illustrate, but not to alter* 
'* Remember ye the law of Moses my servant , which I com^ 
manded unto him in Moreh for all I^rael^ with the statutes 
and judgments,'''' Mai. it. 4. "** 

To guard the inviolableintegrity of the Sacred Scriptures 
from their commencement to their close, t\w flaming sword 
is once more unsheathed. As, at the termination of the Old 
Testament, where the attention of Israel is called to the first 
appearance of the Son of God as the Saviour, they are 
instructed that the prophetic testimony to him is finished ; 
so, at the conclusion of the New Testament, when the at- 
tention of all men is directed to his second coming as the 
Final Judge, an assurance is given that the canon of 
Scripture is completed. Then, when the last sound of the 
voice from heaven is heard, words are uttered by Him 
who has the keys of hell and of death, at which both the 
ears of leyery que that heareth them should tingle. " / 
testify unto every man that heareth the words qftheprophe- 


cy of this book, if any man shall add unto these things^ 
God shall add unto him the plagues that are written in this 
-book ; and if any man shall take from the words of the book 
of this prophecy^ God shall take away his part out of the 
book of life, and out of the holy city, and from the things 
which are written in this book. Rev. xxii. 18, 19. 

The Apocrypha is an addition to the Bible. It pre- 
sents itself to the world as such. It professes to contain 
messages from God, sometimes communicated immediate- 
ly by himself, sometimes conveyed through the medium 
of angels, who are represented as standing before his Sa- 
cred Majesty. The claim to inspiration is not more ex- 
plicitly asserted for themselves by the writers of the Scrip- 
tures than it is arrogated by the authors of the Apocry- 
phal books. No higher demand for attention to their mes- 
sage can be made by holy prophets and apostles, than 
when they assert, " Thus saith the Lord.'''' Yet this is the 
language in which the Apocrypha addresses mankind. 

In the second book of Esdras, the writer, Imving begun 
by declaring his lineage, affirms, '< the word of the Lord 
came unto me, saying, Go thy way, and sho\y.^my people,"** 
&c. " Speak 4hou therefore unt«r them, spying. Thus 
saith the Lord:'' — " Thus saith the Almighty Lord." This 
expression occurs four times in the first chapter. The 
second chapter opens with, " Thus saith the Lord,*" which, 
in the course of it, is repeated nine times ; and then an 
angel is represented as speaking to the writer, " Then the 
angel said imto me, go thy way, and tell my people what 
inanner of things, and how great wonders of the Lord thy 
God thou hast seen."" The rest of the book proceeds in 
the same manner, the author continuing to recite divine 
communications, made to himself, as they had been to 
Moses. Baruch xi. 21. Thus saith tite Lord. 

In the book of Tobit, a long interview with an angel 
is related, who affirms that he is one of the seven holy 
angels who go in and out before the glory of the Holy One. 


** Now, therefore,'^ says this angel, " give God thanks, 
for I go up to him that sent me ; but write all things 
which are done in a book,''' Tobit xii. 15. 20. God him*, 
self is often introduced by the Apocryphal writers, as 
communicating his will to them ; and long speeches are 
ascribed to flim.* Thus the writers of the Apocrypha 
come as the bearers of messages from God, and as such 
they deliver them to mankind. They pretend to commu- 
nicate a portion of spiritual light, not borrowed from the 
Holy Scriptures, but immediately derived from the source 
of light. In every sense of the word, these books, then, 
present themselves as an addition to Divine Revelation ; 
and, if they were what they pretend to be, would be en- 
titled to equal attention and reverence with whatever is 
contained in the Scriptures. Here then there is no me- 
dium. The conclusion is inevitable : the Apocrypha is 
either an addition to the Scriptures hy God himself, or it 
is the work of lying prophets. 

Now, the% we come to the great question, the resolv- 
ing of which will decide the lawfulness or the guilt of add- 
ing the Apo5£ypha to tliQ Holy Scriptures : Is its claim to 
b^a revelation from Ggd, well founded, oi^is it not ? 

The oracles of God were committed to the ^ Jews. 
God made his ancient people the .depositaries of the 
Qld Testament Scriptures, as long as that dispensa- 
tion continued ; and in his holy providence he so in- 
fluenced their minds, that, in this respect, they were 
entirely faithful to the trust committed to them. Al- 
though, in general, ignorant of their spiritual meaning, yet 
did they hold the "living oracles" in such veneration, 
that they maintained that " God had more care of the let- 
ters and syllables of the law than of the stars in heaven ; 
and that upon each tittle of it whole mountains of doc- 

• The absurd, unintelligible speeches, replete with trifling nonsense, m- 
cribed to Ood in different places, prove the Apocrypha to be not only a hu< 
man, but a most impiou$ composition. 


triries hung.*" Hence, every individual letter was numbered 
by them, and notice was taken how often it occurred. They 
preserved the Scriptures pure and unadulterated, without 
either addition or diminution, until Shiloh came, to whom 
the gathering of the people was to be, and until, having 
stamped them with his divine authority, he delivered them 
to his church as those Scriptures that testify of Him. Do 
then the Apocryphal books, all, or any of them, form a 
part of those sacred writings committed by God to the 
Jews, and preserved entire by them ? No. Have they 
received, like those Holy writings, the attestation of Jesus 
and his apostles, placing upon them the broad seal of 
Heaven ? They have not. The question then is for 
ever decided. The evidence against them is conclusive, 
after which not the shadow of a claim can be advanced in 
their favour as forming a part of the Word of God. 

Although, however., the question be thus decided, yet, 
in order to produce the fullest conviction in the minds of 
all who know the truth as it is in Jesus, and to exclude 
every doubt, let us call another witness. We shall ap- 
peal, then, to the internal character of those writings — a 
species of proof of which every Christian can judge, and 
which of itself is sufficient to determine the point at issue, 
although no other evidence on the subject existed. If the 
Apocryphal writings be of God, they will bear the im- 
press of their divine original. Let us try them by this test. 
" To the law and to the testimony^ if^^^y speak not accord- 
ing to this word, it is because there is no light in tltemy 

Viewing, then, the Apocryphal writings as standing 
by the side of the Holy Scriptures, what character do 
they present ? Do they offer any thing new ; any thing 
that might be of importance to know beyond what is con- 
tained in the Scriptures of the Old and New Testament ? 
Do they teach us the way of God more perfectly ? This 
will not be pretended by any one. Do their, histories, 
which they present to us as true, and their manner of 


narrating thciii, comport with the dignity of holy writ# 
Do they possess internal marks of being authentic ? Do 
they bear the character of a Revelation from God, given 
for our instruction ? So far is this from being the case, 
that many of their narrations are absurd, incredible, and 
sL>lf-contradictory, and others are at variance with the ca- 
nonical Scriptures ; while they contain doctrines on the 
most important subjects directly opposed to the testimony 
of God. *' Grant me the Apocrypha as a part of the in- 
spired volume," said a speaker lately in one of the Bible 
Committee Meetings, " and with this engine I will Under- 
take to overturn all the fundamental doctrines of the Word 
of God : and, in their stead, to establish every heresy which 
disfigures the Church of Rome — the doctrine of purga- 
tory — prayers for the dead — the intercession of saints — 
and justification by works."" 

The above assertions are fully confirmed by the writers 
of the Cambridge Remarks, published for the express 
purpose of supporting the practice of the Bible Society in 
adding the Apocrypha to the Word of God. On the idea 
of the Society's abandoning that practice, they say, ** Let 
' us suppose the case of a Bible not containing the Apo- 
' crypha, to fall into the hands of an inquirer after the 
' truth : upon reading it he exclaims, " I find here none 
" of the doctrines upon %hich so much stress is laid by 
" my priests r The British and Foreign Bible Society has 
' furnished the priests with an obvious and prompt an- 
* swer : " No,*" reply the priests, " you find not our doc- 
" trines in the Bible you have read, but count the number 
" of the books in your Bible, and see whether none have 
^« been left out. Look at Daniel and Esther, and count the 
" chapters, and you will see enough to convince you that 
" Protestants have been tampering with the Scriptures." 
Here is an unequivocal testimony, from persons who ad- 
vocate the cause of the Aprocrypha, that it is the produc- 
tion of false propliets who have brought in damnable he- 
resies, teaching doctrines different from those of the Holy 


Scriptures, which are the great supporters of the mystery 
of Babylon. 

Proofs that the Apocrypha is " abundantly interspersed 
with absurdities, superstitions, falsehoods, false doctrines, 
and contradictions, both of itself and of the Word of God,"*' 
have already been referred to in the specimens annexed to 
the first statement of the Edinburgh Committee, and their 
number might be vastly increased.* But, waving for the 
present every other charge against it, let us turn our at- 
tention to a single point of the last importance, which in- 
volves an answer to that most momentous of all questions, 
How shall man he just with God ? The Scriptures as- 
sure us that, if any man denies the doctrine of justification 
by faith without works, he becomes a debtor to do the 
whole law. What judgment then are we bound to form of 
a book which, openly contradicting this fundamental doc- 
trine, and exhibiting another way of acceptance with God, 
makes void the whole plan of redemption ? To this one 
point, then, of the explicit contravention, by the Apocry- 
pha, of the grand scripture doctrine of justification, I now 
call the reader's attention ; — that doctrine which is peculiar 
to the Christian religion, and unknown to every false one ; 
that doctrine which so remarkably illustrates and honours 
the finished work of the Redeemer ; that doctrine of which 
God in his word has affirmed, that the man who perverts 
it, Christ shall profit him nothing. 

It is written in the Apocrypha, " Whoso honoureth his 

Juther ynaketh an atonement for his sins.^'' And again, 

" Water will quench a flaming fire^ and alms maketh an 

atonement for sins.'''' — Eccl. iii. 3. 30. Among all the lies 

by which the great adversary of God deceives the na- 

^ See the " Admonition concerning the Apocryphal books, wherein ate 
» showed the reasons and grounds wherefore they are here (in their Bible) 

* omitted. Ordained at the Synod of Dort, in the year 1618. Set out and 

* annexed by the Deputies, to the end of the Dutch Bible newly translated." 


tions, none was ever forged by him calculated to make 
more deadly havoc among the fallen children of Adam. 
More explicit contradictions of the true sajrings of Grod^ 
more completely subversive of the way of salvation > by 
Jesus Christ; sentiments more dishonourable to God, 
more contrary to his holiness^ more derogatory to His jus- 
tice^ or more fraught with mortal poison, and mor^ de* 
structive to the souls of men,— cannot be imagined. 

The Apostle Paid solemnly declared to the churches 
of Galatia, that if an angel from heaven should preach any 
other gospel than that which he had preached unto them, 
he should be accursed. The very thing which the Apos- 
tle here supposed has, in the Apocrypha, been realized. 
An angel from heaven, it assures us, has descended, who 
says he comes from God. " / am Raphael^ one of the 
seven Ivoly angels^ which present the prayers of the saints^ 
and which go in and out before the glory of the Holy One — 
7iot of any favour of mine hut by the will of our God I come."^ 
— Tobit xii. 15, 18. And that very doctrine does this 
angel explicitly contradict which the Apostle so earnestly 
inculcated, accompanied with the solemn asseveration that 
the curse of God should rest on any creature who should 
dare to pervert it. " It is better^ says this angel, " to 
give alms than to lay up gold, for alm^ doth deliver from 
death, and slwll purge away all sin."" — Tobit xii. 8, 9- 

If the man or angel, whoashall preach another gospel 
than that which the Bible contains, is, by the Holy Ghost, 
pronounced accursed, then does this awful denunciation 
apply to a book which, pretending to record the message 
of an angel from heaven, teaches another gospel. Under 
this anathema then the Apocrypha lies. By the authority 
of an apostle we are bound to hold it accursed, * 

• !• it possible for the writers of the Cambridge Remarks to enter their 
dissent from this conclusion, and at the same time to continue their signature 
to the following article ? — " They also are to be had accursed, that presume 



" The prophet which shall presume to speak a word in 
my name^ which I have not commanded him to speak, or 
that shall speak in the name of other gods, even that pro- 
phet shall die.'''' — Deut. xviii. 20. The writers of the Apo- 
crypha have spoken in the name of God what he hath not 
commanded them to speak. They have contradicted the 
word that he hath spoken. They are therefore false pro- 
phets, deceitful workers, worthy to be adopted by hitn who 
speaks lies in hypocrisy. The man whd has given heed to 
seducing spirits and doctrines of devils, when he reads the 
Bible, as delivered by God, exclaims, I find here none of 
the doctrines wpon which so much stress is laid hy my priests I 
No, reply the priests of the man of sin, you find not our 
doctrines in the Bible you have read, for the addition which 
we' had made to it, where they are contained, is taken 

The Bible, then, and the Apocrypha stand in direct op- 
position the one to the other. The Bible predicts the 
coming of that wicked one whom the Lord shall consume 
with the spirit of his mouth, and shall destroy with the 
brightness of his coming. The coming of that wicked 
brie " is after the working of Satan, with all power, and 

♦ signs, and lying wonders, and with all deceivableness of 

* unrighteousness in them that perish; because they received 

* t6 ^^y that every man shall be saved by the law or sect which he professeth, 
'■ so that he be diligent to franae his life according to that law, and the light 

* of nature. For holy Scripture doth set out unto us only the name of Jesus 

* Christ, whereby men must be saved." — Article xviii. of the Church of 
England. All those Directors of the Bible Society who have signed the 
above article, should seriously consider what they are doing in holding out to 
the nations another Gospel, — ^another way of salvation. I do not quote the 
above article merely as an argumentum ad hominem. It contains essential 
truth, and therefbre it behoves as much those who have not signed it, as 
those who have, to consider what they are doing in adding a book to the 
word of Ood which expressly contradicts it, and which that word pronounces 


"^ riot the love of the truth, that they might be savetl- And 
' for this cause God shall send them strong delusion, that 

* they should believe a lie ; that they all might be damned 

* who believed not the truth, but had pleasure in unright- 

* eousness."*^ That wicked one, as tha Spirit expressly fore- 
told, has appeared. But, unable to support himself by 
means of his most subtle perversions of the Holy Scriptures, 
in which he finds " none''' of his peculiar doctrines, he has 
resorted to the impious fraud of adulterating them. Satan, 
transformed into an angel of light, has provided a large 
addition to the Word of God in the Apocryphal books. 
These forgeries " the Son of Perdition"^ has eagerly grasped 
at : he even intermingles them with the Scriptures in such 
a way that, to the great body of his adherents, it is impos- 
sible to distinguish the one from the other. This spurious, 
motely book, which he calls " the Holy Bible,"" contain- 
ing partly the light of heaven, and partly the smoke of the 
bottomless pit, he has adopted as his own. He seals it 
for himself, and thunders out his anathema against all who 
shall not receive it as " sacred and canonical." 

This poisoning of the waters of the sanctuary in their very 
source, may be designated the chief of the ways of " that 
' old serpent called the devil, and Satan, which deceiveth 

* tlie whole world."" Ncme of all his works can he compared 
rvith this. It is here the man of sin has entrenched him- 
self. Once possessed of this mongrel book, his fortress is 
impregnable. He can now maintain all his falsehoods. This 
book being placed in the hands of his adherents, that 
complaint, which otherwise would have sounded in his ear.'^ 
as the knell of death, shall no more be heard. " I Jind 
' here none of' the doctrines upon which so much stress is 
' laid by my priests^ 

The writers of the Cambridge Remarks, speaking of 
the peculiar tenets of Popery, affirm, that only two errors 
out of the whole list seem to receive any support from 
Apocryphal quotations, — purgatory, and the invocation of 
saints ; and, by a misapplication of Scripture, they epde^^rv 


vour to prove, that one of these errors is taught by the 
word of God; thus seeming to be regardless what mis- 
chief they do, provided they can successfully advocate the 
cause of the Apocrypha. But are these gentlemen, amidst 
their quotations from Rainolds, and Doddridge, and 
Hooker, &c. &c. by which they would prop up and apo- 
logise for these " Jewish fahles^'' and vile forgeries, calling 
them " Holy," " Sacred," and " Divine ;"* and affirming 
that their fitness " for the public information of life and 
" manners,*" is " most worthily approved'^ by the whole 
church of Christ ;-— are they so utterly forgetful of what 
was the grand hinge of the controversy between the 
Reformers and Roman Catholics—- the doctrine of jus- 
tification by faith without works— as to make the above as- 
sertion ? 

But these writers have another method of vindicating 
the conduct of the British and Foreign Bible Society in 
circulating the Apocrypha on the Continent. After ad- 
ducing the authority of those whose names have been 
mentioned, they triumphantly add, as if they had been 
quoting Scripture, " to these passages we offer no addi- 
tion."" And then they proceed : — " But it may be well 

* to remark a fact, of which many who have taken upon 
' themselves to censure the Apocrypha, seem not to be 

• The Cambridge writers give the following quotation from Hookei : — " Is 
' it not acknowledged that these books are holy, that they are ecclesiastical 
•" and sacred, that to term them divine, as being for their excellency next 

* unto them which are properly so termed, is no way to honour them above 
' desert ?" Were they not ashamed when they produced such a quotation ? 
It is to be hoped, that so monstrous an example of prejudice or ignorance, 
extracted from the writings of a human author, whatever distinguished 
epithet may be generally attached to his name, will convince every one of 
the necessity of calling no man father upon earth ; but of recurring, in every 
question in which our duty to God is concerned, to the living oracles which 
never can mislead us. Because Hooker called the Apocrypha divine^ which 
the Scriptures denounce as accursed, are we to set aside their authority and 
bow to his ? Because Augustine, whom these gentlemen also quote, could 
not distinguish between the doctrines of justification and sanctification, are 
we to give up the important distinction ? " , > ;. 


* iware, viz. that the differerit versions vary materially from 

* each other ; so that any particular passage may not wear 
' the same objectionable appearance in a foreign transla- 

* tion it does in our own.'^ Here then is another shelter 
provided for the Apocrypha in the midst of this bush fight- 
ing, in which these gentlemen have engaged in its defence. 
Let us see, then, what " appearance"" the passages above 
quoted " wear" in that translation of the Apocrypha which 
the British and Foreign Bible Society has caused to be cir- 
culated among the whole Protestant population of France. 
" Qui honore sonpere, expie sespeches^^ Veau Hunt le-fiu 
ardent^ et VaunKyneJaitVexpiationdespeches.'''' Eccles. iii. 4. 
31 . " // vaut mieuxjhire Vaumone que de thSsaurier de Tor; 
car Vaumone delivre de la mort, et nettoie tout peche."" Tob. 
xii. 8, 9. Thus among these ignorant people has the British 
and Foreign Bible Society been scattering firebrands, arrows, 
and death. In giving them the Apocrypha with the Word 
of God, they have been administering poison along with 
wholesome food. " In the mixture of poison,"" says Claude, 
'' with what is wholesome food, the poison overcomes the 
food, and not the food the poison ; so that it is not the food 
which hinders the bad effects of the poison, but it is the 
poison, on the contrary, which prevents the good effect of 
the food. In the same v/ay, in the mixture of Romish 
errors with evangelical truths, the force of the errors sur- 
mounts that of the truth ; and the truth, however salutary 
it may be, does not prevent the effect of the error which 
causes the damnation of the man ; but, on the contrary, the 
error prevents the good effect of the truth." 

Many woes are denounced in Scripture against false 
prophets, who are accused of treading down the pastures, 
and fouling the residue of the waters with their feet, Ezek. 
XXX. 4. In opposition to their folly and wickedness, the 
Lord says, '^ The prophet that hath a dream, let him tell a 
dream ; and he that hath my word, let him speak my word 
faithfully : What is the chaff to the wheat ? saith the Lord. 
Is not my word like a.s a fire .5* saith the Lord ; and like a 


hammer that breaketh the rock in pieces ?" Jer. xxiii. 2Si. 
These and many other passages are directly applicable to 
the Apocrypha. The writers of it may be justly termed 
prophets of deceit, and of their own heart, that prophesy 
lies in the name of the Lord, Sayings I have dreamed^ I have 
dreamed, Jen xxiii. 25, 26. They have, indeed, imitated 
the style of the Scriptures, like the impostors, concerning 
whom it is written, " Therefore, behold, I am against the 
prophets, saith the Lord, that steal my words every one from 
his neighbour. Behold, I am against the prophets, saith the 
Lord, that use their tongues, and say, He saith. Behold, 
I am against them that prophesy false dreams, saith the 
Lord, and do tell them, and cause my people to err by their 
lies, and by their lightness ; yet I sent them not, nor com- 
manded them : therefore they shall not profit this people at 
all, saith the Lord.'' Jer. xxiii. 30. " Thus saith the Lord 
God, woe unto the foolish prophets, that follow their own 
spirit, and have seen nothing ! Have ye not seen a vain vi- 
sion, and have ye not spoken a lying divination, whereas ye 
say, the Lord sayeth it ; albeit I have not spoken ? There- 
fore thus saith the Lord God, because ye have spoken va- 
nity, and seen lies, therefore behold I am against you, saith 
the Lord God. And mine hand shall be upon the pro- 
phets that see vanity, and that divine lies." Ezek. xiii. 3. 7. 
Again it is written, — " If a man, walking in the Spirit 
and falsehood, do lie, saying, I will prophesy unto thee of 
wine and of strong drink ; he shall even be the prophet of 
this people." Micah ii. 11. This censure is applicable 
to those who read about Tobit and his Dog, and Bel 
and the Dragon, conceiving them to form a part of the 
word of God. And do those who circulate the Apocrypha 
for the purpose of rendering the Scriptures palatable to 
persons plunged in the grossest superstition and ignorance, 
using it as a passport for the Bible, really believe that God 
would have permitted the writings of those who prophe- 
sied lies, to be appended to the instructions which he 
delivered to his servants for the purpose of inducing 


Israel to peruse them ? No. He declares that the tend- 
ency of their dreams was to make the people forget his 
«&me. Jer. xxiii. 

Never since the Reformation has so much been done 
to corrupt the word of God by blending it with the Apo- 
cryphal writings, as by the British and Foreign Bible So- 
ciety—^ Society which designates itself exclusively a Bible 
Society ; which holds out to the world, by its rules, that 
it publishes nothing but the Bible ; which anxiously repeats 
this in every variety of expression in its reports ; and most 
complacently records the flattering messages on this head 
which it receives from all quarters, and the many adula- 
.tory speeches to which it listens in its annual meetings.* 

* At the annual meeting of the Bible Society, in May 1821, one of the 
speakers expressed himself as follows : — '* That Holy Book which has brought 

* us t(^ether, tells us, that we ought to give flattering titles to no man, and 

* that we can do no more than our duty to God in promoting his cause, since, 
' in so far as it is promoted, the success is to be ascribed to an influence which 

* may excite our gratitude, but can lay no foundation for self-complacency.'* 

" There is only one thing more I wish to add," said another speaker, " and 

* that is on the manner of conducting the general meetings of the Bible 

* Society. I long to see the day when they shall be conducted with perfect 

* simplicity, and when we shall studiously avoid every thing of panegyric or 

* eulogy. This line of conduct we have adopted at Norwich, and it appears 
' to me to have greatly increased the success of the Bible Society there. — 

* My heart went along with my friend from North Britain, when he was 
' speaking of the evils of panegyric. We do not come here to panegyrize, 
' but to acknowledge the unmerited mercies of our God and Saviour. We 
' come to acknowledge, as in the dust, that we have all sinned and come short 

* of liis glory ; and that, so far from having any degree of merit for what we 
' have done, we have cause to lament that we have done so little." 

Whoever has read the accounts of the annual meetings of the British and 
Foreign Bible Society, will see how suitable such admonitions were. The 
sentiments delivered by these speakers are worthy of the attention not only of 
that Society to whom they were addressed, but of every society of a religi- 
ous nature. There is often much to reprehend on this point. The prac- 
tice, too, which has unhappily crept in, of expressing approbation by tokens 
of applause that may beflt a theatre, or any worldly meeting, are altogether 
incongruous in a religious assembly. This subject deserves the serious at- 
tention of all who wish to sec such meetings conducted with tliat solemnity 


What conclusion must the well instructed Roman Catholic 
form when he receives that book which this Society cir- 
culates on the Continent ? Will he not say, " If I am to 
believe that these men are acting honestly, I must be con- 
vinced that they, equally with myself, consider the Apo- 
crypha as part and parcel of the word of God ? This 
whole volume, which they have put into my hands, con- 
tains, according to them, neither more nor less than the 
books of the Holy Scriptures ; for, in the most solemn 
manner, they certify, that " the Society is an institution 
which confines itself with rigorous exactness to the dis- 
semination of the Holy Scriptures."* 

which, while it comports with their proper character, is calculated to produce 
a beneficial effect on those who are present. 

* The circular letter of the Society addressed to the Bible Societies of 
Germany, Prussia, and Switzerland, dated May 15, 1820, (See Report 
1821, p. 81.) concludes as follows : — " And it (the Society) begs leave 
most distinctly to state, that, with the only exception of the historical re- 
cords of its transactions, (such as its annual reports, extracts of correspon- 
dence, &c.) it confines itself exclusively to the translation, printing, and cir- 
culation of the Holy Scriptures.'* Who, upon reading this, could conceive 
that the directors of the British and Foreign Bible Society, who have been 
printing and ciradativg the Apocrypha all over the Continent, do not really 
regard it as a part of the Holy Scriptures ? 

If any one wishes to be acquainted with the various shifts and subterfuges 
to which the Committee of the British and Foreign Bible Society has been 
driven, in this discussion respecting the Apocrypha, he may peruse that able 
pamphlet lately published, entitled, " Preface to observations 07i the circula- 
lion of the Apocrypha.'''' It is there mentioned, that " a very distinguished 

* member of the committee contended, that " Although the words Holy Scrip- 
' ture meant nothing but the inspired Word of God, these words, Holy 
•• Scriptures, meant . something more than the inspired "Word of God only, 

* and might therefore fairly include the Apocrypha." " It is so notorious," 
' says the writer of the Preface, " that no report has ever directly or indi- 
' rectly informed the subscribers that their money was expended in the pro- 

* pagation of the Apocryphal fables — that the committee dread the fact 
*» being declared, which they could not dread if it had been clearly expressed 
" in the reports. The intention of these words, (without note or conament,) 
' was to convey to the country, that God's Word was circulated, without any 
•■ mixture of man's word. So conscious was the committee of this, that al- 


But what shall an unlearned Catholic suppose, when a 
book is given to him by this Society, designated, on its 
title-page, " The Holy Bible of the Old and New Testa- 
ments," without the smallest intimation that any thing be- 
sides is contained within its boards ; while in this volume 
he finds the books of inspiration, and the Apocryphal 
books, alternately and variously intermingled, and ac- 
tually incorporated ; so that no man, without an intimate 
acquaintance with the Bible and its doctrines, could pos- 
sibly distinguish the one from the other ? Must not he 
be convinced that this book is in very deed what the Bri- 
tish and Foreign Bible Society holds to be the Bible ? Is 
it possible that he should form a different conclusion ? 
Has any thing more effectual been done by the Church 
of Rome, practically to sanction the Apocryphal books, to 
authenticate them as inspired writings, or even to identify 
them with the Sacred Volume?* 

The necessity of adulterating the Scriptures, ii;i order to 
their circulation on the Continent, it has been shown, does 
not exist ; but, if it actually did exist, is the British and 

•• most every one who spoke, expressed his fears lest the delusion which they 

* had been practising should be published." At another place it is said, " De- 

* lusion has then been practised, — if the prospectus (of the Society) speaks of 

* the inspired Word of God ; — if the reports of the Society invariably speak 

* of the "pure Word of God," — '' unadulterated Word of God," — " unmix- 
' cd Word of God ;" and yet the committee meant something that was not 
' pure, not unmixed, not unadulterated," p. 25, 11, 14. 

* Even comparatively learned and enlightened men are in this way mi8« 
led. Some time ago, a person at Malta was engaged in conversation with a 
Well-informed Englishman, a member of the Committee of the Bible So- 
ciety there, and was reprobating the practice of intermingling the Apocry- 
pha, and thus falsifying the Sacred Word. The member of Committee ar- 
gued that the Apocryphal writings might be easily distinguished from those 
that are Canonical. The other immediately produced a Bible, and pointing 
to one of the books in which the Apocrypha is intermingled, said, can you 
tell me what parts are Canonical and what are not ? After attentively looking 
at the book for some time, he replied, " Really I am not so well acquainted 
with this part of the Bible, and cannot tell." 



Foreign Bible Society at liberty to neglect, nay even to 
oppose and to brave the repeated and solemn warnings, 
contained in the Scriptures against adding to the word of 
God ? Is it lawful for that Society to present to the world, 
as on a level with inspired writings, what it 'knows to be 
uninspired — to send forth with the prophets of the Lord, 
prophets that prophesy lies ? — To mingle, with the true 
sayings of God, the falsehoods of lying prophets who, both 
in the Old Testament and in the New, are denounced as 
under his curse. 

The Apocryphal writings delivered to the people as part 
of the divine oracles are calculated, by their absurdities, 
to make men deists or atheists rather than Christians — and, 
by their false doctrines, to cause their readers to wrest the 
Scriptures to their own destruction. When the British 
and Foreign Bible Society, therefore, send out these writ- 
ings as a part of the divine word, is it free from the blood 
of the men who, incapable of separating the chaiF from the 
wheat, shall eternally perish by imbibing the false doctrine 
it contains ?* 

Why has not this Society listened to the speech lately in- 
tended to be made in its Committee, by the much respected 
Rector of a parish in the neighbourhood of London ? He had 
*' come to town,"*^ he said, " on purpose to bear his testimony 

* against the horrible idea of man's attempting to bolster 

* up the word of the living God by a lie. Granted, that 
' the Catholics will not receive the Bible without this false 

* book being appended to it — and let all the priests array 
' themselves to oppose it — let there be a pitched battle, and 
' see whether God or man will prevail. Can he who gave 

• A Christian officer lately visited the sick-bed of a soldier in the last stage 
of an incurable illness. It was in vain that the dying man was urged to rest 
all his hopes of salvation on the merits of a crucified Saviour ; he resisted every 
passage of the word of God, by adducing doctrines from the Apocrypha at va- 
riance with the Gospel ; and thus it was found impossible to convince him of 
sin, and to lead him ta rely on the finished work of Christ. 


* that word not open a door for its reception. Or has the 
' Society the presumption to imagine that God will go 

* forth to battle with such miserable aid to secure his vic- 

* tory P"' ' 

Admitting it to be a fact, that the whole Bible cannot 
be circulated on the Continent without the Apocrypha, 
this gives no licence to any man to do evil in order to 
attain the good he hopes for. If the people there will not 
receive it without this deleterious mixture, the Bible Society 
is not entitled to prepare and to put into their hands this 
poisoned cup. Supposing such a state of things really to 
exist, the way of the Society is sufficiently clear. Let 
them print the Bible in the different Continental languages, 
placing it with booksellers at a low price, and with those 
persons who will interest themselves in its distribution ; ♦ 
and, in the meantime, go on circulating the New Testa- 
ment as extensively as possible, to which there is no ob- 
struction. When, by means of the latter the eyes of any are 
opened — when they are brought to a concern about their 
eternal state, there is no reason to fear that they will not 
purchase the whole Bible without the Apocrypha annexed 
to it. Thus nothing will be lost. A man, ignorant of 

• Mr Dwight, in his speech at the anniversary meeting this year of the 
British and Foreign Bible Society, stated, that he " had just returned from a 
' tour of 8000 miles on the Continent of Europe, during which he chiefly vi- 

* sited Roman Catholic countries. He had frequently heard, what to him ap- 

* peared surprising accounts of the scarcity of the scriptures in several parts of 

* the Continent, and had directed his inquiries to enable him to ascertain the 

* truth or falsehood of the report. In fifty towns he had gone into the book- 

* stores, for the purpose of ascertaining whether the Bible could be found in 

* them, and, with two exceptions, his search had been fruitless, till he had ar- 

* rived in Germany. In one of those instances where he had been fortunate 

* enough to meet with the Holy Scriptures, they consisted of a copy in 10 

* vols, folio. The other copy which he discovered contained merely the four 

* Evangelists, (but one half of the New Testament,) and was in the Latin 

* language, with an Italian translation." This account but too clearly proves, 
notwithstanding all the self.gratulatory display made in its reports, how much 
the business of the British and Foreign Bible Society is mismanaged. Had 


God and of salvation, is, at least, as likely to read|;the New 
Testament if put into his hands, as the whole Bible, which 
is a larger book ; and, if the whole Bible cannot at present 
be given to all, it is better to give New Testaments to an 
hundred individuals than Bibles only to thirty. Portions, 
too, of the Old Testament may be circulated without ob- 
struction — a method which the British and Foreign Bible 
Society adopted at Toulouse, and which I practised with 
success in different parts of France. 

But if, after all, the Bible could not obtain circulation 
on the Continent except by unlawful means, then the door 
would, for the present, be evidently shut. In that case 
the exertions of the Bible Society would be as clearly 
precluded in that quarter, as those of the Apostle Paul in 
Bithynia, when he assayed to go there, " hut the Spirit 
suffered him not.'''' Still the whole funds of the Society 
would be in active operation. Among the nations in the 
East the word of God is received by the people pure and 
unmixed. It is truly lamentable to reflect, that while 
many translations of that word are at a stand in our own 
colonies for want of funds ^ the Bible Society, intrusted 
with the off'erings of the Christians in Britain, for the ser- 
vice of the sanctuary, should, for many years past, have 
been applying on the Continent the enormous sum of a 
sixth part of these sacred funds to the publication of for- 
geries and falsehood. What means, then, that cry, — " By 

the Directors of the Society at the commencement of their exertions on the 
Continent, endeavoured, in each country, to find out proper individuals with 
whom to co-operate, and intrusted to them the publication of editions of the 
Scriptures from the most approved translations, as they did in the case of Mr 
Chabrand at Toulouse ; and had they placed these Bibles in the shops of 
booksellers, at a low price, in all the towns as far as they had it in their 
power, their efforts in that quarter would have been far more effectual. This 
would have also prevented the mischief, in all its various ramifications, which 
has resulted from their connexion with sndi societies as those which, at a great 
expense, tliey have created and supported. 


nut adding tlic Apocrypha, you are withholding the Bible 
from niillions ?" On the contrary, by making this addition 
to God's word, the propagation of the Scriptures is circum- 
scribed, and their circulation diminished, and thus they are 
withheld from multitudes, for whom, otherwise, they might 
be provided. 

There is one circumstance in this controversy that ap- 
pears to have been entirely overlooked. Whenever the 
question of the Apocrypha has been agitated, the attention 
of all has been exclusively directed to Roman Catholics 
and Protestants, and much stress has been laid on the 
prejudices of the one body, and on the opposition of the 
priests as influencing the other. But let it be remember- 
ed that there is a third and very numerous class, who par- 
take not of the feelings of the former, nor are in the 
smallest degree controlled by the power which restrains 
the latter. A multitude of people on the Continent — no 
trifling proportion of the whole population, — are neither 
Protestants nor Catholics ; who make no profession of re- 
ligion. Yet, in the present state of things, while so many 
of those who assume the name of a particular religious sect 
have nothing beyond a mere profession, the attention of this 
third class to any religious subject may be as easily engaged 
as that of many of the others. To those persons it is ob- 
vious, the want of the Apocrypha, of which they probably 
never even heard, will form no barrier whatever to their 
receiving the Bible. And, perhaps, in looking over the 
reports and letters published by the British and Foreign 
Bible Society, it will be found, that some of these have 
received and been benefited by the Sacred Record. 




Unhappily the evil of adding the Apocrypha to the 
Bible does not exist alone : There are other abuses in the 
management of the British and Foreign Bible Society 
which loudly call for reformation. The Society is char- 
ged, by those who have an opportunity of observing its 
conduct abroad, with adopting a worldly policy, and of pre- 
fering men of eminence and learning, to those of real piety 
and devotedness to God. This policy has been pursued 
on the Continent to a very considerable extent. The So- 
ciety''s concerns have been placed under the management 
of men of no rehgion, of Arians, Socinians, or Neologists ; 
and while these free-thinking philosophers are represented 
to the world as Christians, because they are at the head of 
Bible Societies, they are in reality the greatest opposers of 
the gospel. 

Mr Simeon observes, that " we (I presume he means 
Christians) have all agreed to merge our own peculiarities, 
' and to forget every thing which separates us one from an- 
* other for the benefit of the world."" Is it possible, when 
Mr Simeon speaks of merging peculiarities, and of " all 
' sects and parties meeting upon one common basis,'' that 
he can refer to Arians and Socinians ? Does he esteem 
them to be Christians ? I will venture to say he does not ; 
and that, when he spoke of all meeting upon one common 
basis, he had in his mind the basis of the gospeh Chris- 
tians, in their co-operation for the diffusion of divine truth, 
may so far merge their peculiarities, as to act together in 
whatever they are agreed ; but are they at liberty to lose 
sight of all that is essential to the gospel of salvation ? Are 
the foundations to be destroyed ? Arians and Socinians 


remove the very foundation of the gospel. Were their 
systems according to the truth of the Bible, the life-giving 
word would at once be converted into a killing letter, and 
the whole of the ministration of righteousness into the 
ministration of condemnation. Every man would be sub^ 
jected to the curse of the law, and then it had been better 
for all that they had never seen the Bible to aggravate their 
guilt and enhance their punishment. If Arians and So- 
cinians are to be acknowledged as coadjutors in the service 
of the gospel, it is altogether in vain for Mr Simeon, or 
any one else, to appeal to Scripture principle, or Scripture 
example, on any point whatever. Arians and Socinians 
pervert the whole Bible from beginning to end. 

Shall it be said, that the rules of the Bible Society ad-f 
mit all who subscribe to it to be members of that institu^ 
tion ? This may be so ; but it never could have been the 
intention of its Christian founders to receive those among 
its counsellors whom they considered to be decidedly op- 
posed to Christianity. On this principle, deists and atheists^ 
if subscribers, may be admitted, for there is nothing saict 
about them in its fundamental regulations. Shall it be re-» 
plied, that these do not acknowledge the Bible to be from 
God ? Still the rules do not exclude them ; and they may 
deem the Society to be a useful political institution, and sd 
wish to join themselves to it. But shall they not be ex- 
cluded from its counsels ? And if these be excluded be- 
cause they do not acknowledge the Bible to be of God, 
shall those be admitted who deny the God of the Bible ?* 
If the British and Foreign Bible Society effects much good 
in circulating the Scriptures, it does much evil in counte- 
nancing Arians on the Continent. The mischief that a 
Society, which has attained so high a name, may occasion 
in this way is incalculable. While it is distributing Bibles 
with the one hand, it is dealing out misery and death with 
the other. 

The Continent is at present ovemm with Arianism, 
which, with its pestilential breath, blights, and withers, 


and desolates whole provinces and countries, putting the 
public ministry, as Claude has observed, in such a state, 
that salvation, by means of it, becomes absolutely impossi- 
ble. Is this a time, then, for such a Society to countenance 
this destructive heresy ? By doing so, it is counteracting 
the diffusion of the Gospel, and strengthening an influence 
which may be extended to future generations. To those 
who shall lift up their voice against Arianism, it may, ac- 
cording to the manner of speaking on the Continent, be 
hereafter objected : — That great Society of England, which 
evinced so much zeal in circulating the Bible all over the 
world, must have been well acquainted with its contents, 
and versant in the true nature of its doctrines. — That So- 
ciety did not intimate by its conduct any disapprobation 
of Arianism. On the contrary, both by its messengers 
abroad, and by its fraternal congratulations of Arian de- 
putations at home, it has given us every reason to conclude 
that it regarded that system, equally as any other, to be of 
heavenly origin. That great Society proved its liberality 
in this as in all other respects ; and sufficiently marked its 
disapprobation of those narrow and bigoted notions, which, 
cramping and fettering the human mind, and retarding the 
dignified march of human intellect, would prevent us from 
keeping pace with the increasing lights of our age, and 
would even carry us back in a retrograde course to the be- 
clouded times of the Reformers, who, in their zeal to sweep 
away certain abuses in regard to ceremonies, introduced a 
dark, uncharitable, dogmatizing spirit ; in short, principles 
which, if admitted by us, would go the length of unchris- 
tianizing nine-tenths of Christendom ; and would, at last, 
conduct us to the gloomy superstition of the darkest ages, 
if not land us in absolute barbarism. * 

• In a periodical publication at Geneva, it was some time ago asserted that 
the Methodism of England, (by Methodism meaning evangelical religion,) 
threatened to conduct the world back to barbarism. 


The state of Bible societies on the Continent, according 
to the most recent accounts, is truly deplorable. A well-in- 
formed foreigner, who has lately been travelling among them 
to ascertain in what state they are, gives it as his decided 
opinion, that Christians have very little weight in the se- 
veral committees, which, in general, are wholly under the 
direction of Free-thinkers. Such is his report of them 
from one end of the Continent to another. Other foreign 
Christians, who have visited this country, confirm this re- 
port, and have given the names of many Arians and Socin- 
ians who are the sole governors of several societies abroad. 
A few weeks ago I received the following account of the 
secretary and treasurer of one of these Bible societies : — 
•' The Secretary is the idol of the fashionable world here, 
* because, to use the words of the treasurer, " he preaches 
" in such a refined style, that none but well-educated per- 
" sons can understand him, and the morality he inculcates 
" is so pure and excellent, that it surpasses the precepts of 
" the Bible ; he therefore alludes seldom to the Bible, and 
" makes very little use of biblical expressions." This se- 
cretary affirms that the epistles contradict the gospel. 

I have myself known a Bible society abroad which had 
for its secretary a Socinian, if he was any thing at all, 
and who was one of the active agents employed in adulterate 
ing the Scriptures h\j the addition of the Apocrypha, both 
of which to him were equally indifferent. Of the same so- 
ciety the treasurer was the avowed author of a large and 
elaborate book against the divine origin of the Bible. This 
may prove a warning to many not to take it for granted 
that every man who appears among the leaders of a Bible 
Society on the Continent, or as an apparently zealous cor- 
respondent of the British and Foreign Bible Society, is of 
course a friend to the Bible. 

Were any one to judge of the religious condition of the Con- 
tinent by the reports and extracts of letters annually publish- 
ed by the British and Foreign Bible Society, he would form 
a very erroneous estimate on the subject. Those who are 



acquainted with the real state of things there, must feel 
the greatest surprise when they read in these reports such 
encomiums on the zeal which it is asserted discovers itself 
for the circulation of the Scriptures and the diffusion of the 
Gospel. When they observe the signatures of some of the 
letters by persons with whom they happen to be acquainted, 
and of others whose total indifference to the gospel, or de- 
cided hostihty to it, is well known,— and when they see 
the accounts that are given of them, and of the religious 
state of the districts in which they reside, they are filled 
vdth amazement. A person lately observed, that it seemed 
as if the Millennium was begun on the Continent. Cer- 
tainly the reports of the Bible Society are much calculated 
to mislead the public, and must therefore have a most per- 
nicious effect. In how very different a light is the subject 
placed by some well-informed foreign Christians that have 
lately visited this country, who, in public, have affirmed 
and lamented <' the gross darlness of the Continent.'''' 

" I can say, in truth," said Professor Thulock, in a 
speech delivered this year (1825) in a public meeting in 
London, '^ that, until my seventeenth year, I was neither 
' acquainted with any vital Christians, nor had I ever heard 
' there were such persons."" Amongst other melancholy de^ 
tails, having stated that Halle, where there are between five 
and six hundred students of divinity, is " the seatofinfideU 
it^"^ he says,—" While the Continent, upon the whole, lies 
' in the darkness of that enl/ightemng of which they boast ; 
* in some provinces a spirit of persecution against the truth 
« prevails, not at all inferior to that of the Romish Church.'* 
In Geneva, sm account of whose religious state I have given 
in my letter to Mr Cheneviere, Professor of Divinity there, 
published last year, the opposition to the gospel is said to 
have even increased. Very lately a pastor of a church 
there, was twice stoned and his life endangered ; Mr Malan 
also was threatened. These tumults were attributed to a 
discourse of one of the Socinian clergymen. 

Things, often assume a very different aspect upon a closer 


and more deliberate survey^ than When viewed at a dis- 
tance, or reported in the journals of hasty travellers. WheA 
I went abroad I read such accounts, then recently pub- 
lished, of the state of religion on the Continent, as com- 
pletely deceived nie, and afterwards filled me with astonish- 
ment. Is it surprising, if one, going forth in the natti6 
of a great society, empowered to give grants of money, 
to erect societies with presidents, secretaries, treasurers) 
&c. should be received with flattering attentions by many 
who have not the smallest regard for the object which he 
wishes to promote ? In such circumstances men, decidedly 
opposed to the gospel, or totally indifferent to it, press for- 
ward and pay the most marked attention to the society's 
representative, and profess to enter most warmly into the 
object of his mission, — men who, were he to remain A fe\^ 
weeks in the place, and to discover any attachment to the 
gospel, would withdraw from him, and oppose hini with All 
their might. I am not making suppositions ; I am record- 
ing what I know to be fact, and what I have witnessed. 

An agent of the Bible Society will judge very super- 
ficially, if he concludes that all who thus flock about hini 
and greet his arrival at those places which he visits, ar^ 
what at first sight they appear to be. He will act very 
rashly, if, without further inquiry, he places confidence in 
them, and intrusts the business with which he is com- 
missioned to their hands, and if, to crown all, he writes 
home a most flattering account of his reception, and of the 
religious fervour of his new friends, to be published in the 
reports of the society. The effects of the arrangements he 
has thus made may easily be foreseen. The apparent zeal 
of these persons who have been so prematurely eulogised, 
soon evaporates, and the show that is made by the corres- 
pondence they afterwards keep up with those who conferred 
on them their official dignities, and who continue to pa- 
tronize them, will very far surpass the reahty of the good 
that is effected. 

From this year's Report of the Bible Society, any reader 


Avould conclude that the Bible Societies in France are in a 
flourishing condition ; but the contrary is the fact. " Our 
' societies'" says Mr Chabrand in his letter of August last, 
" increase in number, but many of them drag on languish- 

* ingly, rather do not go on well, (plusieurs se trainent lan- 
^ guissement, plutot, quelles ne vorit bein.) I speak of France 
' in general."" And what else can be expected of societies 
formed of such materials ? " It is not to be dissembled,"" 
says Mr Marzials in his letter of the same date, " that in 
' this work, so excellent, the greatest number of the members 

* that compose our committees act more on worldly consi- 
' derations, (des vues Jmmaines,) that in a true spirit of 

* faith. I believe that everywhere the propagation of the 
' Holy Scriptures would proceed with more rapidity if all 

* who occupied themselves with it, or who have the appear- 

* ance of doing so, (ou qui ont Vair de s'en occuper,) were 
« animated by the Spirit of Christ."'"' 

A few Christians, where these can be found, were the 
work put into their hands, might not make such a show at 
the beginning, but their path would be as the path of the 
just, shining more and more. Yet it has happened that 
the affairs of the British and Foreign Bible Society have 
been connected on the Continent with Arians and Soci- 
nians, while the Christians have been avoided and kept at 
a distance. Can such proceedings be accompanied with the 
blessing of God ? 

The bad effects of the system that has been so exten- 
sively followed by the Directors of the British and Foreign 
Bible Society on the Continent, are now becoming more 
and more apparent in counteracting its particular object^ 
as well as in producing other most mischievous effects. 
" I heard,"'"' says a correspondent, who has just returned 
from it, " a very bad account of many, I should say all, 
' the Bible Societies on the Continent. One very serious 
« charge is made both in France and Germany, that there 
' are large depots of Bibles at different places ; hut there is 

* so little zeal on the part of the managers, that they remain 


• locked up— while the universal testimony is, that the people 
' are desirous of possessing the Word of God.'' A member 
of a Bible Society abroad refused, within these few months, 
to gives Bibles to one who applied for them, who had op- 
portunities of circulating them to advantage. Their con- 
versation then turned on repentance ; when, the member 
of the Society, a pastor, alluding to it, spoke of the " Dam- 
nable preaching of repentance ;"" and added, *' it is the 
devil's work."" 

Sufficient care has not been taken by the British and 
Foreign Bible Society to ascertain the religious sentiments 
and character of men to whom a licence has been given to 
alter the old translations of the Scriptures. An example 
of this may be found in an edition of 10,000 copies of the 
Bible, published at Lausanne, in 1822. The British and 
Foreign Bible Society assisted the pastors and professors 
of that place, to a very large amount, to publish this edi- 
tion ; in which, taking Ostervald's translation as the basis, 
they were permitted to make what alterations they judged 
proper. The new version which has appeared in conse- 
quence is a very unfaithful one — the true sense of a multi- 
tude of passages being perverted or lost. And what else 
could be expected from intrusting such a work to men who 
were ignorant of the gospel of the grace of God, and who 
are decidedly opposed to it — to a set of pastors and pro- 
fessors, who are notorious for their profanation of the 
Lord's day, and who have lately exhibited themselves as 
the greatest persecutors in modern times of the religion of 
Jesus f If it be rejoined, that this persecution has taken 
place since that edition of the Bible was completed, I an- 
swer, that this will not justify the Directors of the British 
and Foreign Bible Society, since, before these men were 
intrusted with such a work, their characters ought to have 
been ascertained ; and this might easily have been done. 
One of those who was intrusted with the correction of that 
edition of the Bible, and who was then entirely ignorant of 
the gospel, has, since that period, been converted. 


Having heard of the unfaithfulness of this large edition 
of the Bible, now circulating on the Continent, aud known 
td be patronized by the British and Foreign Bible So- 
ciety, and not having yet procured a copy — I requested 
Mr Malan of Geneva to give me some account of it. In 
his answer, dated September 26, 1825, after pointing out 
numerous examples of passages unfaithfully translated, he 
adds, " While I was writing, Mr Rochat, a faithful minis- 

* ster of the Canton de Vaud, (the Canton of which Lau- 
» sanne is the capital,) has come to see me. He himself 
' was one of the translators of the Bible which we are ex- 
' amining; I told him what I was doing ; and I asked 

* him his opinion of that version. He said, ' It is exceed- 
" ingly unfaithful, (Elle est tres irifidele :) those who made 
" it did not know the grace of God. I was then myself an 
<* unbeliever. (Tetois moi-meme alors un incredule.) How- 
'' ever I do not think that there was any culpable inien- 
'* tion in the translators ; at least, I was very sincere my- 
*' self. It is true that I was too complying, (tropjhible,) 
*' and at some times 1 ought to have quitted the committee, 
*' and not to have satisfied myself with protesting against 
" the false translations." 

*' I asked him," says Mr Malan, " what passages above 

* all were unfaithful. He pointed out some of them which 

* I have been examining, and others, such as Tit. iii. 5, 
i u Pd^ la regeneration qui donne la bapteme^ 8ec. He said 
'* on that passage he had a long dispute, and that the pas- 
" sage thus distorted, (traveste,J was adopted by a majo- 
" rity of voices." 2 Cor. v. 17. " Si quelqu'un veut etre 
" en Christ, QITIL SOIT une nouvelie creature P In 

* fact, (says Mr Malan) this translation is horrible ; and it is 

* impossible to preach more openly righteousness by works. 

* This single passage shows what was the spirit of the 

* translators. Again, Matt. iv. 4. " VJvomme ne vivra 

* pm seulement de pain, mais de tout ce que Dieu ordonnei 



' to this the multitudes did well to follow Jesus fow eetU 
< nourriture-la. Ah, it is a sacrilege thus to despoil, (dS- 
*' piller) the Saviour ! Mr Rochat adds, that the Lon don 

* Society made indeed some slight representations, on their 
' not publishing the text of Ostervald pure ; but they easi- 

* ly pacified (appaisa) the Society, and continued their 
' changes ; after the publication, there were also remon- 

* strances respecting one or two passages : but all was 

* quieted, and the Bible was circulated.*" 

Mr Malan states, that neither the pious ministers of the 
Canton de Vaud, nor those of Geneva, will circulate' this 
Bible among the people. It is some years since he warned 
his congregation, from the pulpit, against it. Thus is the 
British and Foreign Bible Society chargeable with the 
circulation of this unfaithful translation of a large edition 
of the Scriptures ; and not only was their conduct inex- 
cusable in committing such a work to persons who were 
manifestly ignorant of the gospel, but also in allowing it 
to be circulated without a public protestation against it : 
for they are not ignorant of the unfaithfulness of this 
translation — information of which was long since officially 
communicated to them. 

The following notice of this edition aj^ars in the report 
of the Bible Society of 1821 : — " Lausanne, Neufcliatel, 

* and Geneva, continue to take their respective shares in 

* the common work. The revision of the text of Oster- 

* vald is carried on with indefatigable attention and per- 

* severance, and, although it delays the quarto edition of 

* the Bible, which has been so long in hand, the evil of ihat 

* delay will, it is believed, be abundantly compensated by 
' the improved state in which this version will eventually 
' appear."" We now see what this iniproved state has turned 
out to be. In the Society's report of 1822, it is said in a 
letter from Lausanne, "The zeal of the clergy is reviving.** 
The first fruits of this revival of zeal has been the com- 
mencement of a cjTUel persecution agsunst tUc servaxus of 


Jesus Christ, of which many of them are the victims at 
this hour.* 

An edition of 10,000 copies of the Bible was pubHshed 
at Strasburg, in a great measure at the expense of the Bri- 
tish and Foreign Bible Society ; the translation is that of 
Luther, corrected only in a few old words. In this work 
the British and Foreign Bible Society co-operated with a 
set of pastors and professors more decidedly removed from 
every appearance of the knowledge of the gospel than those 
of Lausanne. The greater part of them are Neologists. 
This edition of the Bible appeared with a preface attached 
to it, subversive of its character as a Divine Revelation, 
The preface was prepared by Professor Haffner, one of the 
correspondents of the British and Foreign Bible Society. 

Although this Bible, with its deistical accompaniment, 
was published in August 1819, it was not till October 
1821, that the Bible Society took proper steps to check 
this impious proceeding. This is the more remarkable, as 
information concerning the preface was sent to England 
as soon as it was published, and communicated to the So- 
ciety. At length, at the distance of two years, we find 
the following notice in a letter from one of its agents, 
dated Strasburg, October 5th, 1821, Report 1822, p. 37.: 
— " Leaving Paris in the morning of the 29th ult., I 
' reached Strasburg on the 2d instant. Here I learnt that 
• the Society had printed 10,000 Bibles, and an equal 

• In this persecution, ministers of the gospel, and students in divinity, are 
imprisoned, banished, and expelled, for no other crime but their adherance to 
the doctrines of the Confession of I'aith of the Church of Lausanne. When 
the British and Foreign Bible Society commenced its connexion with the pas* 
tors and professors of Geneva, their hostility to the religion of Jesus had fully 
manifested itself in their avowed sentiments and persecutions, which were only 
restrained from going greater lengths by the civil authorities. Those of Neuf- 
chatel were not a whit behind the others in their decided opposition to the gos- , 
pel. Such is the trio celebrated in this report as the coadjutors of the Bible 
Society— icoadjutors only exceeded by its Neologian confederates. « 


* number of Professor HafFner's introduction ; that nearly 
' one-half of the Bibles and prefaces were brought into 
' circulation ; that such Bibles as were circulated gratis, 

* were generally without the preface ; but that the copies 

* sold by the Society were bound up with it, unless the 

* purchaser did not wish to have it."'' Thus it appears 
that, during two years, the Bible Society suifered this pre- 
face to be circulated with the Bible published by their 
means ; and, although during that time the business was 
one of public notoriety, they did not put a stop to it until, 
by their own account, nearly one-half of the Bibles arid pre- 

Jacts were hrought into circulation. 

After all, it seems doubtful whether this matter would 
ever have been adverted to even in the tardy manner in 
which it was at length taken up, had it not been forced 
upon the jiotice of the Society by means of a pamphlet 
published against the preface, as soon as it appeared, by a 
faithful preacher of the gospel, who had been sent to 
Strasburg. An account of this transaction, in the follow- 
ing communication from that preacher, who is well ac- 
quainted with Germany, will tend to throw much light on 
the subjects that have been alluded to, respecting the con- 
nexions which the British and Foreign Bible Society has 
formed on the Continent, and the effect of such con-, 

" Mr Haffner is doctor and professor in theology, mem- 
ber of the Directory of the Lutheran churches of several de- 
partments of France, pastor and vice-president of the Bible 
Society at Strasburg. The pastors and professors of Stras- 
burg are, for the most part, below Socinianism, that is to 
say, Neologists ; some of them approach by shades, much 
diversified, to better principles : but there is a very small 
minority, 2, 8, 4, who give evidence of being evangelical. In 
that city, which contains about 50,000 inhabitants, of which 
30,000 are Protestant, there is a numerous seminary. You 
may figure to yourself what is the character of the iustruc- 


tion given in that seminary. Mr HafFner in particular habi- 
tually treats theology and the Scriptures in the tone of rail- 
lery, (la ton de la raillerie,) and a lecture seldom passes in 
which the students do not laugh at these subjects ; and 
very often make a representation of them in caricature, 
describing the outline of the lecture. All this is without 
exaggeration. Here I must explain the term Neology : — 

'' By Neology is generally understood infidelity, (Vincre- 
dulite) with the different shades of dissimulation which it 
wears among the German theologians. The system that 
has generally prevailed in Germany for fifty years past, 
and which was avowed and professed among the learned 
(les savants) in the theological chairs, and even more or 
less in the public preaching, is, that the Bible is absolutely 
nothing more than a theogony (generation of the Pagan 
gods,) like all the others, a collection of old traditions of 
superstitions, mixed with the universal ideas of natural 
religion. The characteristic feature of Neology is the 
precaution with which they introduce it ; and also that it 
has been introduced by men appointed to instruct in the 
gospel. It is this last circumstance, undoubtedly, that has 
engendered the hypocrisy of expression which distinguishes 
that system. All the attacks are made under the cover 
(sous le manteau) of praise. They call Jesus the Divine 
Master — the Great Teacher of the people — the Friend of 
humanity ; and, in this sense also, the Saviour of men. 
Respectable pastors have assured me, that in one of the 
largest churches of Berlin, on a Christmas-day, a preacher 
began his sermon by saying, — Although it he not true that 
Jesus is risen. They treat the miraculous histories as alle- 
gories. People have no idea to what a point of deprava- 
tion the preaching, in many countries of Germany, has 
reached by means of this procedure (marche.) 

" Mr HafFner, and the majority of the pastors and 
professors of Strasburg, are, and particularly were, in 1819, 
in this system, though, it must be confessed, more reserved 


(reUnus) than those in the centre of Germany ; but, how- 
ever, much more hardy and declared against the gospel 
than the clergy of Geneva. The Preface of 37 pages, large 
8vo. was all composed in this spirit. 

According to this Preface, " The history of the fall is 

* allegorical, and the serpent is the seduction of vice. The 

* books of Joshua and Judges contain the heroic age of the 

< Jewish people. Much of this book breathes a warlike 

* courage, mixed with an immoveable and sometimes super- 

* stitious confidence on God. What is extraordinary in the 

* actions of the judges ought not to astonish us ; their ac- 

* tions were certainly celebrated in the beginning by songs 

* of triumph, and embellished with poetical ornaments. It 
' is from these sources, probably^ the writer has drawn his 

* narrative. The Psalms of David contain the expression 

* of various feelings which agitated him during his life. 
' Some of the others are songs of war and victory, which 

* bear, in some parts, the impression of the yet imperfect 
' moral sentiments of early times. David curses his 

* enemies, Christ teaches us to pray for them. The Song 
' of Solomon has given rise, in former times, to mystical 

* and forced explanations, for they have thought proper 

* to set out on the principle that the bridegroom and the 

* bride were Jesus Christ and his church. The difficulties 

* disappear if we consider this book as a pretty little poem, 

< in which chaste love and conjugal fidelity are depicted 

* in such colours as are very pleasing to eastern nations. 

* The prophets were clear-sighted men, zealous patriots : 

* their extensive view of the present, discovered to them 

* what would soon take place, and gave them a presenti- 

* ment of distant future events. Jesus had conceived, for 

* the good of humanity, a plan which no sage had ever 

* conceived before him. He had also a presentiment of 

* the manner of his death. His moral system, as, among 

< other things, the danger of riches, was in a great measure 

* only for his own time."" On the Apocryphal books in 
general a great eulogium is pronounced in this Preface. 


" After my attack on the Preface, the business made 
some noise throughout all Germany, and the committee 
of the Bible Society at Strasburg declared that they 
separated it from the Bible. But that measure has been 
m fact illusory in several circumstances ; the Society itself 
has distributed Bibles with that preface. I believe that 
these things continue nearly on the same footing, (this was 
written September 27, 1825,) though altogether this 
affair turned out ill for Mr HafFner and the Neologists. 
They procured an order for my expulsion ; but a conver- 
sation with the prefect prevented the execution of it, and 
the mayor gave me very distinguished marks of approba- 

The above is the history of the Strasburg Preface : it 
will now be proper to observe in what manner this business 
has been communicated to the public by the Directors of 
the British and Foreign Bible Society in their report of 
1822, p. XXV :— 

" Your committee consider it their duty to state, that 
' some temporary obstruction to the good understanding 
'heretofore subsisting between your Society and that of 

* Strasburg, had been occasioned by the annexation of a 

* preface, from the pen of a distinguished member of the 

* latter, to the Bibles issued from its depository. An ex- 
' planation having, however, taken place, the preface was 
« withdrawn, and harmony was accordingly restored. The 
' Report of the Strasburg Bible Society, adverting to the 
' fact, correctly states the proposition for renouncing the 

• The persecuting spirit of Arian, Socinian, and Neologian pastors on the 
Continent, forms a prominent feature in their character. Although, in some 
countries, only tolerated themselves, they are the greatest persecutors. When 
a preacher of the gospel appears among them, they are ever ready to denounce 
him to the civil authorities. Happily, however, the moderation of the govern- 
ments has been such that their disgraceful proceedings in this way, have gene- 
rally, as in the above instance, been checked. 


* Preface as having been made to its committee by the Rev. 

* Author himself. " A proposal so liberal,'" it is added, 

* ** could not but obtain the approbation of this committee ; 
•' and, as an offer was made by an anonymous friend to 
" purchase the remaining copies, we willingly acceded : 
" and confidently hope that this step has given satisfaction 
" to the Christian public. This society has tlius renoun- 
" ced the Preface in question, having refunded the sum cx~ 
'* pended for the printing ; the copies on hand being trans- 
" ferred to the person above alluded to. In consequence 
" of this arrangement, our society will, in future, sell the 
" Bible without any addition whatever.*" Such generous 

* sacrifices to the principle of our common union deserve, 

* and, your committee are persuaded, will receive the cor- 
' dial thanks of every friend to the British and Foreign 

* Bible Society.'' 

From this statement of the matter, what opinion must 
the public have been led to form ? Could it be supposed, 
by the most clear-sighted reader, that this report referred 
to such a history as that which has now been detailed ? 
On the contrary, it would seem to allude to an occurrence 
of no great importance, — an event which, in its issue, may 
be contemplated with the most perfect complacency. Some 
temporary obstruction to a good understanding with a fo- 
reign Bible Society has arisen, occasioned by the annexa- 
tion to the Bibles which it issued, of a Preface from the 
pen of one of its distinguished members. An explanation 
having taken place, the Preface has been proposed to be 
withdrawn by its Reverend Author. The liberality he has 
thus discovered is highly applauded by the society abroad, 
and the British and Foreign Bible Society is persuaded, 
that this generous sacrifice deserves, and will receive^ the 
cordial thanks of every one of its friends. 

How smoothly may we suppose the reader of the Report 
to glide over this pleasant narration, which discovers in all 
its features so much urbanity and good humour ! At worst, 
it may appear to him, that this is such a Preface as might 


he expected from the pen of a Reverend and Distinguished 
Member of a Bible Society^ unexceptionable in itself, yet 
inadmissabie, as being contrary to the rule which prohibits 
any addition whatever to be made to the Scriptures ; and 
that this irregularity has been no sooner noticed by the 
Bible Society than it has been speedily corrected. But far 
will he be from conceiving that the transaction alluded to 
is one of the blackest description, — that the Preface in 
question is subversive of the whole system of divine truth 
contained in the Bible, — that the reverend and distinguish- 
ed author of it belongs to the sect of Neologians, occupy- 
ing a place between Socinians and avowed Infidels, and one 
who habitually turns the Scriptures into ridicule, — that the 
Bible Society, of which he is vice-president, combined with 
the reverend author in affixing this Preface to the Bible, 
and in defraying the price of 10,000 copies of it from funds 
which had been intrusted to them solely for the publication 
of the Scriptures, — and that, during two years^ this Society 
persevered in circulating 5000 copies of its adopted Pre- 
face ; and, finally, that they used their endeavours to ban- 
ish, as an evil doer, a faithful preacher of the gospel, who 
had dared to raise his voice against their impious proceed- 
ings, and, like the prophets of old, to warn them of their 
sin and danger ! Here, then, we have a specimen of the 
way in which the public is misled by the Reports of the 
British and Foreign Bible Society respecting the religious 
state of the Continent, and also of the effects of the ungodly 
confederacies which it has formed in that quarter. 

The recollection of the Strasburg Preface naturally leads 
to the inquiry, whether the Bible Society is acting fairly 
with its supporters— excluding all notes or explanations of 
every kind from those Bibles of which it assists the publi- 
cation ? The reader has observed, (page 21-25,) the re- 
monstrances on this head, made several years ago by the 
Jldinburgh Bible Society, and the retraction of a resolu- 
tion on the subject by the British and Foreign Bible Society 
ia consequence. But there is reason to apprehend that the 


latter have relapsed into a still greater deviation than for- 
merly from their fundamental regulation, without inform- 
ing their supporters of that change. In the Lausanne 
Bible there are, I am informed, prefaces to each of the 
books inserted, varying in length from 10 to 20, or 30 
lines or more, explaining their scope and objects, some of 
which misrepresent their meaning, and are calculated to 
mislead the reader. In the letter of Van Ess, which has 
been brought into view, he speaks of his Introduction to 
the Old Testament, of which the Society has purchased 
8000 copies. When these are circulated will that intro- 
duction appear with them ? It is asserted that notes, or 
comments, are appended to some of the Bibles or New 
Testaments on the Continent belonging to the Society, 
or whose circulation has been aided by it. If this report 
be without foundation, it will be well to contradict it. 
But how comes it that, in any instance, or in any way 
whatever, tlie fundamental rule of the Society — that the 
word of God shall be circulated without note or comment — 
is violated ? 

The checking of the circulation of the Scriptures, by 
their being buried in the deposits in which they are stored, 
and the authorising of men to make changes in the old 
translations, who are altogether incompetent to such a 
work, are not the only evils produced by the line of con- 
duct which the Bible Society is pursuing on the Con- 
tinent. Other consequences of most pernicious tendency, 
both abroad and at home, follow in their train. 

By forming ungodly men into organized societies, for a 
religious purpose, placing them in prominent situations, 
and furnishing them with means to extend their influence, 
one of the greatest barriers is erected against the progivss 
of the gospel. The additional power which they thus ac- 
quire, they do not fail to employ in opposing the dif- 
fusion of the knowledge of salvation. Their exertions for 
this purpose are brought into more activity, and their 
efficiency i% greatly augmented. Societies composed of 


such characters become so many strong-holds, by which 
the god of this world fortifies his dominions, and in which, 
being transformed into an angel of light, he is prepared, 
with the greatest advantage, to repel every attack. The 
uneasiness which a faithful preacher of the gospel in their 
neighbourhood will occasion to such associations, and the 
opposition which they will raise against him, can easily 
be supposed. The attempt to banish that servant of God 
from Strasburg, which has just been related, as soon as he 
exposed the work of darkness of the Bible Society of that 
place, exemplifies, in one instance, what may be certainly 
looked for in every similar case. The increased power to 
oppose the progress of the gospel, arising from the associa- 
tion of nien who are enemies to it, is duly appreciated by 
some of the best pastors in France, who rejoice that, in 
the present state of religion among them, the Synods of 
the Protestants are not permitted to be held in that coun- 

Nothing can have a more pernicious effect on such persons 
themselves as those are whom the Bible Society collects on 
the Continent into kindred associations, than its fraternal 
co-operation with them — extolling their zeal, intrusting to 
them the revision of translations of the Scriptures, and 
speaking of them, as they do of Mr Haffner, as distin- 
guished members of Bible Societies ! Can any thing have 
a stronger tendency to confirm these men in their several 
infidel systems ; and is no regard due to them in this mat- 
ter ? Is no caution to be exercised lest they should be 
hardened to their destruction ? Was this the manner of the 
apostles of Christ ? Was it by such means that they sought 
the conversion of the world ? In attempting to do good in 
one way, are we at liberty to lose sight of every thing be- 
sides ? In our zeal to circulate the Bible, are we permitted 
to trample on the principles which it inculcates ? 

If the British and Foreign Bible Society did not present 
itself to the world as a religious Society — if this Society 
professed to circulate the Bible merely with a view to the 


good it is calculated to produce on men in temporal things, 
without any respect to its influence on their eternal condi- 
tion ; then it might be at liberty to instal, not only Arians, 
and Socinians, and Neologists, as the counsellors and di- 
rectors of the Bible Societies abroad, but also Deists and 
Atheists. But, while it continues to hold out to the Chris- 
tians of Britian, that its ultimate object in circulating the 
Holy Scriptures is the extension of the kingdom of the 
Redeemer in the world, and the salvation of the souls of 
men, — by which professed design it secures their support, — 
is it to be tolerated that, over the whole of the Continent, 
the chosen friends of the British and Foreign Bible Society, 
those whom it generally appoints or countenances as the 
leaders in the various Bible Societies which it creates, shall 
be Arians, Socinians, and Freethinkers? Is it to be 
connived at, that, through their hands, the Scriptures shall 
be delivered to the people : thus giving all the sanction 
in its power to the characters, the opinions, and the quali- 
fications of these men as public religious instructors — 
while, kt the same time, the leading directors of the British 
and Foreign Bible Society, as well as the various denomi- 
nations of Christians throughout Britian, by whom the 
Society is upheld, are convinced that the religious systems 
of these pretended pastors are as completely opposed to the 
gospel, and as subversive of the whole system of divine 
truth contained in the Bible as the grossest system of 
Pagans, Deists, or Atheists ? 

By erecting Bible Societies on the Continent, composed 
of the enemies of the gospel, the prejudices of Roman Ca- 
tholics against Bible Societies, and their operations, are 
increased in the greatest degree ; and not only against 
these Societies, but also against the Reformation. Let 
any one for a moment consider what effect must be pro- 
duced on the mind of a reflecting Roman Catholic, when 
he sees Arians and free-thinking philosophers at the head 
of Bible Societies. He knows that the system of such 
men is subversive of evei-y fundamentiil doctrine of the 


gospel which is held by the Roman Catholics. He is 
aware that, between them and him, there are questions of 
the most vital importance. He is convinced that these 
men have no real religion ; and he ascribes the sin of their 
apostasy to the fault of Luther's Reformation. Hence he 
is more than ever confirmed in his attachment to the 
Church of Rome. Although he may be so far enlightened 
as to discover some of its evils, yet, amidst all the errors 
with which it is chargeable, he knows, perhaps experi- 
mentally, that the fundamental doctrines which it main- 
tains, are the power of God unto salvation. That this 
feeling among Roman Catholics on the Continent, against 
both Bible Societies and the Reformation, is strongly ex- 
cited, by observing the materials of which these Societies 
are composed, is a well-known fact. 

A correspondent, who has lately visited the Continent, 
writes — " I saw it stated, in a Catholic tract the other day, 
' that Protestants care much less about opposing sects 
^ which deny the divinity of Jesus Christ, than about op- 
« posing Catholics. I met a well-informed French Catho- 
« lie count, who said, the state of religion among the Pro- 

* testants abroad, especially at Geneva, was a strong argu- 
' ment against the Reformation." The testimony of a 
Roman Catholic Priest, lately given on the subject, is 
very striking. " It was not possible,"" he observed, '' for the 
« priests to believe that the British and Foreign Bible So- 

* ciety was actuated by love to Jesus Christ, when they 
' united themselves to so many of his professed enemies ; 

* and that, for this, above all other reasons, the right-feel- 
' ing priests refused to join it." The receiving of Arian 
deputies, or men of no religion, from Foreign Bible Societies, 
hy the London Bible Society at its annual meetings, has 
given the greatest disgust to pious Catholics abroad. Before 
this, they had attacked the Foreign Bible Societies ; but 
now their language is, " You see the British and Foreign 
Bible Society is no better than the rest."" 

The conduct of the Bible Society even respecting the 


Apocryplia, in adopting that crooked policy by which it 
intends to conciliate the favour of Roman Catholics, 
proves, as might be expected, a stumbling-block to them. 
Dr Naudi of Malta, in his letter of the 29th of August 
last, says, '* I have lately, and but very lately, for these 
' reasons, obtained a copy of a long paper written, as I am 

* informed, by Bishop Comperie of Bagdad, the French 
< Consul of that place. Among other odd things, the author 

* accuses the Society of mtich deceit^ in printing the books 

* of the Apocrypha, which the Protestants, the members 

* of that Society, must deem to be uninspired.*" 

If the manner in which the British and Foreign Bible 
Society has conducted its business has been productive of 
much evil abroad, it has also been attended with effects 
that are most prejudicial at home. The accounts it has an- 
nually published, which lead the Christians in this country 
to form so false an idea of the state of religion on the Con- 
tinent, has paralyzed those exertions, which, had they been 
aware of the real condition of the neighbouring countries, 
they would have pressed forward to make for their relief. 
To what other cause can it be attributed, that those who 
have shown themselves so laudably zealous in sending mis- 
sions to the heathen countries, have discovered such coldness 
when called on to promote the preaching of the gospel on 
the Continent ? yet the divine blessing has accompanied it 
in that quarter with a very uncommon degree of success, 
as far as the scanty means contributed for this end have 
extended. This remarkable supineness, in a cause so much 
connected with the glory of God, and the salvation of the 
souls of men, must have arisen from the wrong impressions 
they have received. Here, then, we see the mischief oc- 
casioned by those statements which periodically appear in 
the British and Foreign Bible Society's reports, filled with 
so much false colouring, and so devoid of just discrimina- 

The operation of the cause that has just been adverted to, 


appears to have greatly circumscribed the efforts which 
might otherwise have been made for the diffusion of the 
gospel among the nations of the Continent. Another 
cause, originating from a different source, has contributed 
to the same effect. Unhappily, some of those who are 
most properly zealous for the circulation of the Scriptures, 
have imbibed the idea that the promoting of the preaching 
of the gospel in countries called Christian, would counter- 
act the success of that desirable object. If, however, the 
preaching of the gospel shall, in any circumstances, be found 
at all to impede the circulation of the word of God, it is a 
certain indication that the way which has been adopted is 
unscriptural, and consequently wrong. Yet considerable 
jealousy, on this point, has discovered itself among some 
supporters of the British and Foreign Bible Society, ever 
since an opportunity, by the return of peace, has been 
afforded to Christians at home to make any efforts in 
that quarter. Such efforts, it has been apprehended, 
would excite discussions, and lead to differences of opinion 
unfavourable to the end proposed by the Bible Society. If 
discussions and differences of opinion be not excited by giv- 
ing men the Bible, it is owing either to its being neglected, 
or to their mistaking the religion which it inculcates. But 
so far are discussions, on the subject of the gospel, from re- 
tarding the circulation of the Bible, that it is only when 
they take place that its circulation is promoted. I saw this 
verified in a remarkable manner at Montauban, and in the 
surrounding country. Just in proportion as discussions re- 
specting the gospel were excited, the demand for the Scrip- 
tures increased. I also witnessed the truth of this, when 
a missionary was dispatched from that place to a district 
in France, called the High Alps. Soon afterwards there 
\yas a large demand for the word of God, where there had 
been none before ; and a great number of Testaments were, 
in consequence, circulated in that quarter. The giving of 
tracts, which also leads to discussion, has likewise been 


much blessed in exciting a desire to possess the Holy 
Scriptures. * 

The preaching of the word preceded, at the beginning, 
the circulation and even the publication of the Scriptures ; 
and, before even the transactions of his life were recorded, 
the Divine Author of the gospel sent forth his missionaries 
into all the world. Let Christians then contribute to this 
grand object, under the conviction that the declaration of 
the truth, by the living voice, is much called for on the 
Continent, and that, instead of counteracting or impeding 
the circulation of the Bible, it will, promote that most de- 
sirable object in the highest degree. 

• The following occurrence is related in the Report of the Glasgow Foreign 
Religious Tract Society^ published last year. The Secretary of that Society 
is acquainted with the person referred to. 

*^* A translation of the tract " Serious Thoughts on Eternity," had found 
its way into the shop of Mr B , a manufacturer of considerable in- 
fluence and property in B in the South of France, a town containing, 

without a single exception, a thoroughly Popish community. He took it up 
and read it; it alarmed him, and he read it again ; he pondered much over 
it for some time, as it was the only book of the kind that had ever fallen in 
his way. In this tract were several references to the New Testament ; this 
was a book he had never seen, and he longed to search further into a subject 
which now appeared to him of immense moment : he searched every store in 
town to see if they contained such a book, and at last in the shop of a book- 
seller to whom a Protestant clergyman had sent a few copies, with the faint 
hope that they might meet a purchaser, he discovered the volume he wanted ; 
he read the tract again, and consulted all the passages in the New Testament 
referred to ; he pondered what these things could mean ; he was awakened 
to a serious concern for his immortal soul ; and the New Testament was now 
his constant study. At length he thought with himself, — are there none that 
are concerned about these trutlis ? and he concluded, that the individual who 
had sent the New Testament to the bookseller must surely feel their import- 
ance and value. He made the necessary inquiries, and found that it had been 
sent by the Protestant clergyman at Toulouse ; he wrote to a friend in the same 
town, requesting him to call upon the clergyman to say that he hatl seen the 
New Testament, and was desirous of corresponding witli him on the subjects 
contained in it. Of this invitation the clergyman gladly availed himself ; and 
commenced » correspondence which was not speedily terminated. Mr B ■ ■. 's 


It is earnestly to be desired, that the zeal of those who 
direct the affairs of the British and Foreign Bible Society 
were a zeal according to knowledge, and that every abuse 
which has crept into its management, and the departures 
that have taken place from its fundamental rules relating 
to the Apocrypha, and the admission of any thing like 
Notes or Comments, may be speedily rectified. The mark- 
ed disapprobation of its conduct on the subject of the Apo- 
crypha, which, in many quarters, has of late discovered 
itself, it is now to be hoped, will lead the Directors to 
abandon a course, which, if longer persisted in, will prove 
the ruin of the institution. This evil, it was long expect- 
ed, would have been remedied without being made public, 
and efforts were made for this purpose, till at last the case 
became absolutely hopeless. But, here, I am happy to be 
able to say, that the guilt of the line of conduct which has 
been pursued respecting the Apocrypha, by no means at- 
taches to all the Directors of the Bible Society. On the 

heart was touched by the influence of the Holy Spirit, and his mind gradually 
opened to the knowledge of divine things. He left the Roman communion, 
and is now a most useful and devoted servant of the Lord Jesus. By a let- 
ter lately received he had sold, at reduced prices, in the town where he re- 
sides, and villages around, upwards of eleven hundred New Testaments, and 
had also sold and distributed several thousands of religious tracts. He has 
been the means likewise, it is added, of awakening the attention of several of 
his friends to a concern for their souls, and amongst others two popish priests, 
who, although they have not left the Church of Rome, are now active in ex- 
horting their parishioners to read the Scripture. Thus it is that by the bless- 
ing of God, one single tract has been the means of the circulation of upwards 
of eleven hundred New Testaments^ several thousand tracts ^tlie conversion of 
at least one individual, and the awalcening^ and it is to be hoped the conver- 
sion also, of two popish priests. Let us not therefore remove our hand from 
a work so auspiciously commenced, but steadily persevere in the diligent use 
of the means, praying withal for a still more abundant outpouring of the Di- 
vine Spirit to accompany them." 

Subscriptions for this Society are received by Mr Duncan, the Secretary, 
No.^37, Virginia Street, Glasgow ;""and by Mr Oliphant, Bookseller, No. 2:?, 
South Bridge, Edinburgh, 


contrary, some of the ablest and most respectable among 
them took their ground, and made a stand against the 
practice complained of from the moment their attention 
was called to it. 

A bad spirit has been attributed to the Edinburgh Bible 
Society for the part, they have taken in the pubhcation of 
their Statement. But where is the bad spirit ? They ob- 
served an enormous evil taking place in an institution 
which they have long and zealously supported, and to 
which they have largely contributed. The practice com- 
plained of, they considered to be cpntrary to the will of 
their Divine Master — a violation of his Holy Law — an 
adulteration of the integrity of his sacred Word. Ought 
they then to be silent ? What have they done ? They ear- 
nestly, yet respectfully remonstrated. They waited for a 
considerable time to see what effect would be produced. 
When all they could say was found to be of no avail, they 
withdrew from those who refused to listen to them ; and, 
believing that other Bible Societies, from the one end of 
Britain to the other, were ignorant of the unfaithfulness of 
the Parent Society in the instance of which they complain- 
ed, they published their reasons for the decisive measure 
they had been compelled to adopt. Is this acting in a bad 
spirit .'' The charge of acting in a bad spirit must rest with 
those who, notwithstanding all the remonstrances that have 
been made to them for years past, have pertinaciously ad- 
hered to a Hne of conduct which cannot be defended on 
Christian principles, or even on those of fair dealing. 

What advantage is gained by saying. Peace, when there 
is no peace ; by calling evil good, and good evil ? A woe 
is pronounced on those who do so. If, in the circum-^ 
stances in which the Edinburgh Bible Society was placedj^j 
to remonstrate as they have done, indicates a bad spirit,' 
then the prophets were commanded to act in a bad spirit, 
when it was said to them, " Cry aloud, and spare not ; lift 
* up thy voice like a trumpet, and show my people their 


« transgressions, and the house of Jacob their sins.'' The 
apostles as well as the prophets delivered messages, which, 
however unpleasant to those to whom they were directed, 
were calculated to give warning, and to save them from 
death. To all of us it is said, " Thou shalt not hate thy 

* brother in thy heart ; thou shalt in any wise rebuke thy 

* neighbour, and not suffer sin upon him.'" Far less are 
we at liberty to partake with him in his evil deeds. 

II y a des cas ou toute la charite est dans la verite. 

The watchmen of Israel were commanded to blow the 
trumpet, and give warning to the people on the approach of 
danger or the commission of iniquity. In professing to cir- 
culate the Scriptures, Bible Societies have in some sort 
taken upon them the office of watchmen. When, therefore, 
the Edinburgh Bible Society observed the inroad which the 
enemy had made, and the great cause, for which they were 
organised, endangered by a palpable departure from those 
stipulations on the faith of which the friends of the Bible 
had united, was it not their duty to use their endeavours 
to stop the progress of the evil, and, when these had failed, 
to warn others and deliver themselves ? 

If the friends of the circulation of the pure word of God 
had continued longer silent, it would have been on their 
part a dereliction of duty. And, since an evil of such 
magnitude as the aduleration of the sacred Word does 
exist, it is better that it should be publicly known, in 
order that it may be checked and remedied, than that it 
should go on producing extensive mischief. However pros- 
perous the British and Foreign Bible Society outwardly 
appeared, it was, while this evil adhered to it, like the 
gourd which had sprung up flourishing and green, while 
a worm unseen was smiting it at the root. 

Christians all over Britain, confiding in the constitution 
of the Bible Society, its rules and annual reports, have un- 
suspectingly intrusted it with very large funds. The amount 


of these funds that has been expended in printing the Apo- 
crypha must be very considerable. It was time, then, to 
sound an alarm, and to give notice to the supporters of the 
Society of what was going on in their name. If any of 
them shall choose to have their donations applied to the 
publication of the Apocrypha, let it be done with their 
knowledge. If any wish to have a Bible and Apocrypha 
Society, let them erect one ; but let not a course be perse- 
vered in, unauthorised by the name and constitution of the 
Bible Society, and unknown to those who uphold it. 

The voice of the Auxiliary Societies throughout the 
country, it may be confidently expected, will now be raised 
in language so firm and unequivocal as will bring about a 
change of management in the Bible society. They should, 
however, beware of being satisfied with the adoption of 
any half measure, which would have precisely the effect 
described in the Edinburgh Statement, and clearly exem- 
plified in the letter of Van Ess. What difference will it 
make whether the British and Foreign Bible Society 
shall furnish funds to the Foreign Societies to assist in 
printing the Bible and Apocrypha, or if it shall give them 
money for other purposes, such as for the journeys of their 
secretaries, &c. while the whole of the funds of these Societies 
may be appropriated for printing the Apocrypha, to be 
added to the Bibles which they receive, bound or unbound, 
from the British and Foreign Bible Society ? If, there- 
fore, it holds connexion with those Societies that print 
and circulate the Apocrypha, and provides them with 
funds for any purpose whatever, the Auxiliary Societies 
may be assured that part of the money which they sub- 
scribed for the printing of the Holy Scriptures, will still go 
indirectly to the circulation of the Apocrypha — and, in 
so far, the circulation of the Word of God will be dimi- 
nished. On the other hand, were the British and Foreign 
Bible Society to withdraw its support from the Societies, 
until, bona Jide, they acted as Bible Societies, there is 
little doubt that the greater part, if not all of them, would 



give up the circulation of the Apocrypha, and use the 
money they collect in printing the Scriptures, which, in 
the former case, they would apply in printing the Apocry- 
pha, trusting to the British and Foreign Society for a sup- 
ply of the canonical books. The Auxiliary Societies ought 
also to be satisfied that their money shall not be applied in 
printing notes or comments, or any additions whatever 
to the sacred text. Such application of its funds is di- 
rectly contrary both to the rules of the British and Fo- 
reign Bible Society, and to its public declaration, dated 
May 4, 1818, in consequence of the remonstrance of the 
Edinburgh Bible Society. 

The principal cause of that prosperity and pre-eminence 
which, through the Divine blessing, the British and Foreign 
Bible Society has enjoyed, was the power and simplicity 
of the uniting principle on which it was founded — " the 
circulation of the Holy Scriptures without note or com- 
ment,'' which commanded the co-operation of Christians 
of all denominations. If this uniting principle be finally 
abandoned on any grounds whatever, or if any other prin- 
ciple, however unexceptionable it may appear, be substi- 
tuted in its place, an end, we may be assured, will be put 
to that co-operation. But how much more certainly may 
we predict that this will be the case, if it shall be departed 
from on grounds which, the more they are examined, the 
more they will be discovered to be untenable, unsound, 
and unscriptural. 

This view of the matter is distinctly recognised in the 
Society's circular letter, published in the report of 1821, 
where it is said — " In conclusion, we beg leave to observe, 
' that the British and Foreign Bible Society owes its present 
' prosperity, next to the blessing of the Most High, to the 
' simplicity of its object, and the zeal, fidelity, and perseve- 
' ranee with which that object has been pursued ; and we 
* respectfully solicit all our fellow- labourers and friends, 
' never to deviate from the plain and avowed object of all 
' Bible Societies, " the circulation of the Holy Scriptures 


* without note or comment."' If this Society had indeed 
pursued this avowed object with the fidelity which is here 
professed, it never would have been found in its present 
unhappy predicament — at variance with its own constitution 
and rules and most positive declarations. " Thy rowers 
have brought thee into great waters.'''' 

The warfare in which the Directors, in the early periods 
of the Bible Society, were engaged, was with the enemies 
of the gospel ; over whom, by wielding the sword of the 
Spirit, they speedily triumphed. But now they are ranging 
themselves against their most zealous supporters, who 
are equally desirous with themselves to promote the exten- 
sive diffusion of the Word of God. This is the more to be 
regretted; since, had they acted in such a manner as to main- 
tain unbroken that co-operation of Christians which was so 
happily established, this institution might have long con- 
tinued to prove a blessing to the world. 

The existence of a body so powerful and efficient as the 
British and Foreign Bible Society, was calculated to ani- 
mate and encourage the friends of the Bible. The amount 
of its funds, the extent of its influence, the weight of its 
name, and the unity of its object, strongly recommended it. 
The expectation, however, which has been formed of its 
permanency may have been too sanguine. It is impossible 
to forget, that the operations of such a Society may become 
so complicated and extensive as to render it impracticable 
for its Directors to bestow that care and attention on the 
various details which are necessary in order to prevent 
flagrant abuses. It is certain that there is a point beyond 
which the business of a society cannot be extended with- 
out great injury to the cause for which it was constituted. 
Whether or not the British and Foreign Bible Society has 
reached this point, it is not my object to inquire ; but the 
conduct of its Directors, with regard to the circulation 
of the Scriptures on the Continent of Europe, and the in- 
accuracy of the information to which they seem to have 
given implicit credit, together with the characters of those 


abroad with whom they have connected their operations, 
are strong symptoms of faults and deficiencies in their sys- 
tem of operations, which call for an immediate reformation. 
Yet, if such a reformation were now made in the conduct 
of the Society, and if they consent to abide by their avow- 
ed principles, they might still continue to enjoy the support 
and prayers of many, who earnestly desire that the Word 
of the Lord may have free course and be glorified. 

But whatever may be the course which the Directors of 
the British and Foreign Bible Society shall finally adopt, 
there is no reason to entertain any apprehension of the 
failure of that cause of which it has hitherto been the 
general organ. God has put it into the hearts of his peo- 
ple to desire the diffusion of the Holy Scriptures ; numer- 
ous societies are instituted in all parts of the country with 
a view to this object ; and means will not be wanting to 
carry it into effect. Nor is there much danger that the an- 
nual contributions towards it will be materially diminished. 
Many, indeed, who have hitherto appeared as its support- 
ers, but who felt no real concern in its advancement, may 
be expected to fall away. But whether the great work of 
the circulation of the Holy Scriptures be conducted by one 
leading Society in Britain, or by two, or three, or more, 
in different parts of the country, the contributions of Chris- 
tians may still be expected to continue and to augment. 
And thus will be realized, what is so well conceived, and 
so happily expressed in the Perth Report, and adopted 
into that of the London Society of this year: " It is not 
mere money that is wanted, nor money extorted from the 
man who, in parting with it, knows not what he is doing : 
but it is consecrated money — money deposited as the free 
and considerate expression of intelligence and choice; money, 
in short, which is brightened in its hues, and inhanced in 
its value, by the glowing fervour of Christian zeal."" Of 
this money, the amount that will be forthcoming, we may 
confidently anticipate, will not be diminished. 

How imperative, on British Christians, is the duty of 


seeking to diffuse the blessings of salvation ? What grati- 
tude do they owe to the Father of mercies, the God of all 
grace and consolation, who has distinguished this nation 
with his peculiar benefits in so remarkable a manner ! 
Here he has preserved the knowledge of his name, while 
darkness has covered the other parts of the earth, and 
gross darkness the people. From the Continent of Europe 
the light of divine truth, with which it was once eminent- 
ly favoured, has been withdrawn. The Lord has had a 
controversy with the nations, and has come out of his place 
to punish them. Where is the capital city, in the whole 
civilized world, which has not been occupied by a foreign 
enemy, or whose government has not been overthrown with- 
in the last thirty years, excepting that of Britain, whose fa- 
voured shores no hostile invader has been suffered to ap- 
proach. While other countries have been visited by a famine 
of the Word of Life, a gracious revival in this land has been 
vouchsafed, and multitudes have been turned to the Lord. 
As to Israel of old were committed the oracles of God, so 
now he has made this country the grand depository 
of his Sacred Word. He has placed an hundred millions 
of idolaters under its dominion in the East, that to them 
might be communicated the knowledge of himself. From 
Britain he has caused his word to sound out to all the 
regions round about, even to the almost unknown islands 
of the remotest ocean. Britain, like the fleece of Gideon, 
has been watered with the dew of heaven, while all the na- 
tions around have been parched and scorched. In all 
its dwellings there has been light, while thick darkness 
brooded over other lands. Is it, then, to the superior 
faithfulness of the inhabitants of this country — to the 
better improvement of privileges and advantages vouch- 
safed, that the origin of all this favour should be traced ? 
No ; but to the sovereign good pleasure of Him who hath 
mercy on whom he will have mercy. It is the Lord's do- 
ing, and it is wondrous in our eyes ! What an unspeak- 
able honour hath he thus conferred on Britain, — appointing 



it the great instrument in his hand of that extensive refor- 
mation which now appears to be commencing in the world, 
— of that preparation which is visibly making for ushering 
in the glory of the latter days. " Surely the isles shall wait 
for me, and the ships of Tarshish first, to bring thy sons 
from far, their silver and their gold with them, unto the 
name of the Lord thy God, and to the Holy One of Israel." 
Christians in this country have every encouragement to 
persevere in the great work of the circulation of the Scrip- 
tures. " The breaker is come up before them : they have 
broken up, and passed through the gate, and are gone out 
by it ; and their King shall pass before them." The time 
is now approaching when the " fulness of the Gentiles shall 
come in, and so all Israel shall be saved ;" as it is written, 
" There shall come out of Zion the Deliverer, and shall 
turn away ungodliness from Jacob." " There shall be an 
handful of corn in the earth upon the top of the moun- 
tains ; the fruit thereof shall shake like Lebanon : and 
they of the city shall flourish like grass on the earth." In 
Britain is this animating prediction now fulfilling, — Bri- 
tain, formerly buried in Pagan darkness, and superstition, 
and idolatry, — which might be termed the habitation of 
devils, and the hold of every foul spirit, and the cage of 
every unclean and hateful bird, — Britain, once proverbially 
said to be divided from the whole world, — as unlikely to 
be destined to nourish the handful of seed of the Word 
of God to shake over all the earth, as the barren craggy 
mountain top to be the embryo depository of the future 
golden harvests of the fertile plains. 



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